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REV THOMAS STRATTON'S
LIBRARY. NO.
The New Covenant
CONTAINING
I. An Accurate Translation of The New Testament,
II. A Harmony of the Four Gospels.
[II. A Chronological Arrangement of the Text.
IV. A Brief and Handy Commentary.
VOLUME f^THj:^OpR GOSPELS.
By J. W. Hanson, D. D.
Hon valet hsec ego dico, hfec tu cticis, Iijbc ille elicit, seel hasc elicit Dominus.
— Augustine.
BOSTON AND CHICAGO:
the universalist publishing house.
1884.
COPYEIGHT.
J. W. HANSON.
1883.
GEO. DANIELS
, PRINTER, 79 A>'D 81 RANDOLPH ST. , CHlCAG-0.
ESTTRODUCTIOF.
The author of this Version of the New Testament had long
desired to see a more accurate translation of the Christian Script-
ures than the Established Version, and when the Kevision was
projected he anticipated a realization of his hopes; but his ex-
pectations were not met by the work of the Kevisionists, and at
the earnest suggestion of a number of his friends, he resolved to
undertake the task — in the midst of a busy editorial life — of pre-
paring an exact rendering of the sense of the original Greek in
plain and idiomatic English, that should avoid the defects of
both the Established and Kevised Versions. Perhaps he cannot
better indicate the reasons that induced him to attempt the labor
than by referring to a few of the merits and defects of the two
Versions.
The defects of King James's Version are many.
1. It was not rendered directly from the original Greek of
the New Testament, but was really collated from several English
versions, most of which were themselves translations from the
Latin. It therefore necessarily misses the finer shades of mean-
ing in the Greek, for it has been well said that "the Greek can
draw a clear line where other languages can only make a blot."
It would be impossible for a translation of a translation to be a
faithful rendering. Professedly translated from the same Greek
text as Luther's, it was mostly from a recension collated by
Erasmus in 1516, and Ptobert Stephens in 1550, from manuscripts
no older than the tenth century, and was mainly a revision of
several older English versions nearly all from the Latin Vulgate, or
Beza's Latin version. We have closely examined a version of S.
Tomson, dated 1587, tAventy-five j^ears before King James's saw
the light, and find the two to be almost word for word.
2. But even if the Established Version had been a faithful
translation of the Greek manuscripts of the New Testament then
accessible, it would have been defective, for there were then but
eight known and available, none of which were older than the
tenth century, and not one of superior critical value. The book
of Kevelation had but one, and that an incomplete MS., and the
THE NEW COVENANT.
missing portions liad to be supplied from tlie Latin Vulgate.
Since then the number of known MS S. has been increased to
more than 1,700, besides versions in Latin, Syriac, Coptic and
Gothic, dating from two to four centuries after Christ, which
contain 150,000 variations from each other. This fact alone
should call for a translation from a text made after the most
careful and critical collation.
3. Had King James's translators desired to give a faithful
rendering of such materials as they had, they must have failed
in consequence of the royal commands, which were to conform
to the existing versions of Wickliffe, Tyndale, the Geneva, and
especially the Bishop's Bible. Macknight declares: "It was
made a little too complaisant to the king, in favoring his notions
of predestination, election, witchcraft, familiar spirits, and
kingly rights, etc."
4. It was done by a single sect at a time when the exercise
of the spirit of a true and generous scholarship Avas difflcult, if
not impossible.
5. A theological bias impelled the authors to incorpo-
rate words into their version that have no warrant in the Greek.
Hades, Gehenna, aion, aionios, improjjerly rendered "hell,"
"world," "eternal," and "everlasting," have wrought incalculable
mischief by inculcating ideas not contained in the original;
while "damnation" and kindred terms convey thoughts never
intended by the sacred writers. Says Canon Farrar: "Where,
Avould be the popular teachings about 'hell' if we calmly and
deliberately erased from our English Bibles the three words
'damnation' 'hell' and 'everlasting'? Yet I say unhesitatingly
that not one of these words ought to stand any longer in the
English Bible." These are. glaring instances that represent a
multitude of similar defects.
6. Great liberties were taken that pervert the meaning of
the authors of the Bible. In 1 Cor. xv: 26, we read, "The last en-
emy that shall be destroyed is death," implying that there may be
others not destroyed,after death. But strike out the words that
the translators had the grace to print in Italics to show that they
are not in the Greek, "that" and "is," and it reads very differ-
ently, "The last enemy shall be destroyed, death." This unpar-
donable instance represents a class.
7. Archaisms and obsolete words and expressions, of course,
abound. Once understood, they now mislead or are obscure.
"Let," for hinder." worship," for respect, "room," for seat, "quick,"
THE NEW COVENANT. jij
for livii-ig, "conversation," for conduct, "usury," for interest, "by
and by," for immediately, "thought," for anxiety, "carriage," for
baggage, are only a few of the words frequently found in a book
that should not contain a dubious Avord.
8. Inaccuracies of various kinds abound: the wrong use
of the definite article, which is omitted where it should occur, and
inserted in passages from which it should be absent. 2 Thess.
ii: 3, "The falling away and the man of sin," is rendered, " A fall-
ing away, and that man of sin." 1 Tim. vi: 10, "A root of evil," is
translated "The root of evil." John vi: 48, "the bread" is "that
bread." There are many instances of this inaccurate use of the
definite article.
Besides these errors the wrong tenses are of frequent occur-
rence. The aorist and perfect are habitually confounded, and
other tenses are disregarded, and grammatical errors of various
kinds are frequent. The defects and errors named, and others,
are offset by the great merit of being in the main accurate, and
of being couched in a magnificent diction that places it at the
head of English literature. It is a "well of English undefiled."
But this great merit does not cancel its deficiencies as a source
of truth. Its defects have so vehemently pleaded for correction
that the Eevision was the almost universal demand of English-
speaking Christendom.
The history of the Eevision is well known. A company of
English scholars invited several eminent American scholars to
join them in revising the Established Version. The Eevision is
their work. Many suggestions of the American committee, re-
jected by their English co-laborers but printed as notes, have
practically become a part of the text, for it is evident to all
scholars not warped by a conservative spirit, that an unbiased
scholarship would have adopted them. Some of the defects of
the Eevision may be named without attempting to enumerate
them all:
1. The Eevisers were trammeled by their instructions always
to adhere strictly to the language of King James's Version unless
absolutely compelled to depart from it. Instead of this it goes
without saying that their only purpose should have been to pro-
duce a faithful equivalent of the sacred original in all cases,
regardless of all other considerations.
2. It is, in many instances, as "Bibliotheca Sacra" observes,
"a manifest compromise between the Anglican and American
committees." Any one of the dozen principal scholars engaged
iy THE NEW COVENANT.
in the work, untrammeled and unrestricted, would have made a
more faithful rendering.
3. Often, when no more faithful than the Established Ver-
sion, the meaning is put into inferior English, so much so as
to evoke this criticism from so eminent an authority as the
"Edinburgh Keview:" "Every phase of New Testament scholar-
ship was represented in the New Testament company, but the
niceties of idiomatic English appear to have found no champion."
—Ed. Eev. No. 315.
4. It abounds in inconsistencies. Why should Hades be
transplanted and Gehenna translated? Both are proper names,
but while the latter is the name of a well-known locality, the
former is of an imaginary place. There is tenfold more propri-
ety in retaining Gehenna than Hades. The Kevisionists virtually
concede at least their misgivings, when they place Gehenna in
the margin. Had they placed it in the text they would have
removed a hurtful prejudice from the mind of the average reader,
and relieved the sacred text from a serious incumbrance. And
if our Master brought the word from the Hebrew, and set it in
the Greek without translation— if he spoke Greek — or if the
evangelist thus transplanted it, why should not an English trans-
lator follow the example?
Again, if aion denotes "age," as is admitted in the margin
(see Matt, xxiv, 3), or if it means "world," why should the plural
be rendered "forever," and the adjective "everlasting?" Is it not
manifest that any word should carry substantially the same
meaning in all its modifications? To render the noun "world" in
the text, and "age" in the margin, "forever and ever" in the
text and "ages of ages" in the margin, and the adjective, "eter-
nal" and "everlasting," is to proceed arbitrarily, and not to trans-
late legitimately. Nothing but a theological proclivity can ex-
plain the inconsistency.
So, too, in the Lord's Prayer, the interjection of "owe" after
"evil" seems a deliberate attempt to sustain the doctrine of a
personal devil, regardless of the language of our Lord. By
printing the word "one" in Italics the Kevisers have acknowledged
that it is not in the original, but by printing it at all they have
demonstrated that the Bevision needs revising. These are but a
few specimens of the inconsistencies with which the work
abounds.
5. Archaisms, and obsolete and obsolescent words and
phrases that should have been discarded, are numerous: "On
THE NEW COVENANT. V
this wise," "wroth," "verily," "twain," "for to see," "doest,"
"hale," "wot," etc. Some of the defenders of the Revision claim
that it was better, on account of the sacred associations, to re-
tain certain archaic phrases and words, which they call "inno-
cent archaisms." But there are no "innocent archaisms" in a
book intended to teach men the great truths of religion. Every
word should be a transparent medium through which the unlet-
tered reader can see the meaning of the inspired author. The
young and illiterate cannot fail to be misled or confused when
"quick" and "quicken" appear where "alive" and "make alive"
should be, and when meeting words that have changed or lost
their former meaning.
6. Uncouth and infelicitous words and phrases abound.
Matt, vii: 4, 5: "Cast out * * the mote out." Mark iv: 31, 32,
the mustard seed is called "less than all the seeds," and therefore
less than itself; " [other]" should be added. Mark v: 42 Luke ii:
42, "Twelve years old" instead of "of age;" old cannot be applied
to a young person. Mark xv: 44: "If he were," instead of
"whether he was." Luke i: 7, "Now. well stricken" instead of
"then." Luke v: 21, vi, 4, "alone" should be "only." Luke vii: 44,
Johnii: 17, "thine" should be "thy;" Luke ix: 53, "though he were"
should be "if he was;" xix: 26; "From him, * * * shall be taken
away from him." John viii: 24, "except" should be "unless," etc.
So they employ "chief est," 2 Cor. xi: 5, xii: 11; "agreed together,"
Acts, v: 9; "each one," Acts, ii: 3; "either" instead of each, John
xix: 18, etc. Acts xix: 16, 2 Pet. iii: 1, "both of them;" Heb., xi:
12, "as good as dead? so many as the stars," etc.; 2 Cor. xi: 18,
21, "I will glory also," instead of, "I also will glory;" and similar
errors disfigure a large part of the revision.
One of the most indefensible errors is the phrase "forever
;ind ever." If "forever" means endlessly, the addition of "and
ever" is superfluous; if "forever" does not carry that meaning,
"and ever" cannot impart it. But inasmuch as the phrase con-
tains two plural nouns, it should be thus translated: "feons of
aeons," or "ages of ages." "Forever and ever" is a rendering that
cannot be defended on philological grounds. It is a theological
invention.
7. Grammatical inaccuracies. Matt, vi: 14, "For thine is the
kingdom and the power; vi: 19, "Moth and rust doth;" ix: 30,
"See that no man knoiv it;" xiii: 55, Is not his brethren;" xvi: 17,
"Flesh and blood hath;" xxii: 40, "On these two hangeth;" xxvii:
56, "Among whom was Mary Magdalene and Mary;" Mark iii: 33,
VI
THE I^EM^ COVENANT.
"Who is my motlier and my brethren?" Luke xvi: 15, "They that
justify yourselves," instead of "themselves;" Johnvii: 17," Wheth-
er it be;" xix: 18, "either" should be "each;" Acts xvii: 34,
"Among whom also was Dionysius, the Areopagite, and a woman
named Damaris, and others;" Rom. ix: 4, "Whose is the adoption
and the glory, and the covenants," etc.; Eph. iii: 18^" What is the
length, and breadth, and heighth, and depth.
Again, 1 Cor. xiii: 13, "And now abideth faith, hope, and
love, these three;" 1 Tim., i: 20, „0f whom is Hymenseus and
Alexander;" ^Heb. ix: 3, 4, "Wherein was a golden pot hold-
ing the manna, and Aaron's rod that budded, and the tables of
the covenant," etc., meaning to say that these three articles were
there. The Eevisers actually do say that the golden pot held the
manna, Aaron's rod and the tables;" Rev. xx: 13, "Every man ac-
cording to their works;" Rom. i: 13, "Oftentimes I purposed to
come to you." The same error in Matt, xiv: 29, and elseAvhere,
and similar errors many times more. In spite of these and other
less prominent defects, all which are inexcusable, the Revision
is a very considerable improvement on the Established Version,
1. It is rendered from the best Greek text the world ever
saw. The work of scholars during the last century, such as Tre-
gelles, Alford, Tischendorf , and many others, and the large num-
ber of manuscripts that have been collated, have developed a
Greek text incomparably superior to any other — Westcott and
Hort's Greek Testament. While the Revision is not a direct
translation of this great work, as it might and should have been,
it passed through the press simultaneously with it, and the Re-
visionists had the work of Westcott and Hort constantly before
them, and availed themselves of its aid. Many of the sugges-
tions of the American committee are derived from Westcott and
Hort, and are placed in the margin, and there is scarcely a sug-
gestion of theirs that an unprejudiced scholar would not have
incorporated into the text. Prof. Schaff, in his Introduction to the
American edition of Westcott and Hort, says: "The text of the
Revisers corresponds to the secondary readings of Westcott and
Hort, and the text of Westcott and Hort with the marginal read-
ings of the revisers, so that the two texts are virtually the same."
English conservatism seems to have kept obvious improvements
out of the Revision. Still, while the Established Version sur-
passes the Revision in its vernacular, idiomatic English, the
THE NEW COVENANT. vii
Eevision is a far closer rendering of a far better Greek text— a
better text than ever before was accessible.
Indeed, in place of only eight manuscripts, none older than
the tenth centurj^ the sole sources accessible in the days of King
James, subsequent discoveries, and the investigation of scholars,
have produced an authentic record of the original Gospels.
Every new codex discovered has added to the "various readings"
until 150,000 variations have been discovered. But most of them
are very slight, and very few of them affect any important event,
doctrine or principle. An accidental change of a letter or word
in copying, the addition or omission of a word, letter or sentence,
to perfect what the copyist thought to be the meaning, or a copy-
ist's carelessness, explains most of the variations. Very few, if any
of them are believed to be the result of design. It is indeed one
of the remarkable facts in the history of the Bible manuscripts
that seldom was the pious fraud of foisting supports of favorite
doctrines into the Christian Scriptures ever attempted, though •
the exigencies of theological controversy must often have pres-
sented the temptation. Only about four himdred variations
reaUy affecting the sense have been discovered. Most of the
errors in the later MSS. were first written in the margin as
glosses, and subsequently crept into the text. But tiie micro-
scopical eyes of critics have detected them, and it is now certain
that we have a nearly perfect recension.
The three great sources of an accurate Greek text are the
Sinaitic, Vatican and Alexandrian codices, whose value is in the
order named.
The Sinaitic was found by Constantine Tischendorf, in 1844,
and 1859, in a convent on Mt. Sinai, and it contains the Bible,
complete. Its discovery is one of the most singular of all lit-
erary events. Its date is between A. D., 300, and A. D., 400,
and it is at least six centuries older than any manuscript known
when the Authorized Version was made. It is probably one of
the fifty copies that the Emperor Constantine ordered made,
A. D. 331.
The Vatican is next, if not equal to the Sinaitic codex. It
was first catalogued A. D. 1475, but how long it had been in the
Vatican library, where it had long been kept with jealous care,
is unknown. It is incomplete from the middle of verse 14 in
Hebrews ix. It closely agrees with the Sinaitic, and is of about
the same age.
The Alexandrian was brought from Alexandria, by the Patri-
yiii THE NEW COVENANT.
arch of Constantinople, and presented to King Charles I, in
1628. It is now in the British Museum. It does not contain
Matthew before xxv: 6, or John, from vi: 50 to viii: 52, or 2d Cor-
inthians from iv: 13 to xii: 6. It is about one century more re-
cent than S.andV., and is of less critical value than either of
them.
These three codices are more valuable as sources of an accu-
rate Greek text of the New Testament, than all other known MSS.
They agree with the translations and Christian writers that
antedate them, and are proved to be faithful copies of still older
documents, which, written on the tender papyrus then in use,
perished soon after they were written, as did all contemporane-
ous Avritings not preserved in mummies or under lava.
The great labor of critically examining the fountains of the
Christian Scriptures was extended through more than a genera-
tion of years, and was performed by two of the most eminent
English scholars — Brooke Foss Westcott, D. D., and Teuton John
Anthony Hort, D. D. The great result of their labors was given
to the world in 1881, simultaneously with the Kevision. It is the
most valuable addition to Biblical literature in modern times,
and is worth more than all other Greek Testaments— is in fact the
only one a'pproximating perfection. This volume is primarily
A Translation. It aims to present, in plain, idiomatic
English, the exact sense of the Greek original, avoiding archa-
isms, and obsolete and obsolescent words, and reproducing the
meaning of the language of inspiration, as nearly as possible.
Had the book been intended for public use, or to take the place
of the two Yersions, certain words, rendered sacred by associa-
tion,might have been preserved, but as it is designed for study,and
comparison with them, and to convey the precise meaning of the
New Testament to those not familiar with the original, the
author has in all cases tried to convej^ the sense in the words
that best convey ,tlie meaning, regardless of association or any
other consideration. Whether Jesus and his apostles spoke in
Aramaic or Greek, their language must have been quite collo-
quial, and in order to reproduce their meaning in English, cer-
tainly the Gospels, Acts, James's and John's epistles should be
couched in common phraseology. The nearer a version succeeds
in employing everyday speech, the closer it will be to the spirit
of the New Testament.
The aiithor does not claim to have produced that impossible
thing, a perfect translation, but he trusts he has rendered the
THE NEW COVENANT.
exact tliought of the inspired record in plain, simple, accurate
English. There is an occasional departure from the grammat-
ical construction of the original, as Avhere a plural and singular,
or a past and present are found in the same sentence; in such
instances grammatical consistency is produced. In all other
respects as literal a rendering has been made as the difference
in the two idioms allows. The translator has taken for his rule
an adapted alteration and application of the ancient oracle: "Be
literal, be literal, be not too literal." The book is
A Harmony. The four Evangels are independent records of
the words and works of our Lord, each relating as much of his
life and teachings as the author had received, and differing in
minute details, but essentially harmonious with the others. Mat-
thew and Mark closely resemble each other, the former giving
fuller details, and accounts not elsewhere found. Luke is quite
parallel at the beginning and end of his account, with Matthew
and Mark, while Mark and John relate much that is not in either
of the other two, except the solemn events accompanying our
Lord's passion. Each is part of a perfect whole. Mark and
John seem to have pursued an even chronological course, while
Matthew and Luke are more fragmentary and irregular, and wrote
as they recalled the language of our Lord and the incidents of his
life. The four currents of narrative pursue varying channels,
uniting'in one broad stream.
Much of the interest of the average reader of the New Testa-
ment is lost in consequence of his failure to read the book as a
connected story. By arranging all that the different evangelists
relate of any event in one connection, the reader is able to see
at a glance all that can be known of it. Our Harmony does this.
The book is also
A Chronology. The fragmentary^ manner in which the Gos-
pels were compiled, and the arbitrary way in which the other
books appear in the New Testament, prevent the common reader
from reading the book as a connected narration. This Version,
is chronologically arranged, so that the Gospels present the
scenes in the Blessed Life, as they occurred, and the other books
are arranged according to the dates on which they were written.
It is also
A Commentary. The notes accompanying the text are de-
signed to shed such light on the language as will enable the
reader to see what the inspired authors meant, chiefly on matters
of eschatology. He has not attempted a full commentary, but
THE NEW COVENANT.
lias only endeavored to assist the reader to see the teachings of
the Book of books, concerning the destiny of the human family.
The reader of this Version should always remember that the
Greek from which it is translated is not the "fcoi?ie ekdosis,"
"textus receptus,'' or received Greek text from which our'Eeceived
Version was rendered, but a Greek derived from older manu-
scripts than any that were available at the time our Keceived
Version was made. [See pp. vi-vii of this Introduction.] No criti-
cism concerning the accuracy of the rendering is just, unless it is
based on a knowledge of that better Greek, contained in the
recension of Westcott and Hort; as modified by the S. or V., or
both. If any language should seem objectionable because differ-
ent from that of the E. V. or E. V., it should be judged solely on
the ground of its accuracy, and not at all from association, or
because it disturbs the ear accustomed to other phraseology.
In many places the same Greek is rendered in diiferent
English phraseology, where there seems little or no choice, and
yet, as tastes may differ, equally accurate, though different ren-
derings are given.
Most of the points of difference from E. V. and E. V. result
from following S. or V. , or both, in omitting trivial words. Other
variations, following S. or V., or both, are printed in Italics.
The oldest manuscripts are distinguished for their brevity.
Nearly all the corruptions are additions, and are chiefly such words
as "and," "but," "then," "now," "to them," "to 'him,"and the like.
These omissions are many, but they in no case affect the sense,
and so are not specifled. A comparison with the E. V., will
identify them by their presence there, and their absence from
this book. Other changes have been made on the score of ac-
curacy— Kapharnaum, instead of Capernaum; Beelzebul, instead
of Beelzebub; Gethsemani, instead of Gethsemane, etc. Space
has not been occupied in explanations or defenses of these
changes, but their propriety will be acknowledged.
When to render and when to ignore the definite article in
translating New Testament Greek into English is a continual
problem. It is often found in Greek where the English omits it,
and omitted where the English employs it. It is impossible
always to translate it wliere it appears, or omit to insert it where
it is absent, in almost every chapter. Thus, Luke xii: 8, "Who-
ever may acknowledge me in presence of the men, the Son of
the Man will also acknowledge him in presence of the angels
of the God." Our idiom requires the article before "presence,"
THE NEW COVENANT. ^
and its suppression before "men," "man," and "God," — one addi-
tion and three omissions in one verse, and this is no more than
a specimen verse. Where we have found it necessary to insert
it, when it is not in the Greek, it is enclosed in brackets, but
where it is omitted from places in which it occurs, no indication
is given.
The name of the Apostle James has been changed to Jacob,
that being the accurate form— Latin Jacobw;,-, Greek lacobos.
The translator knows no good reason for employing the word
James.
A somewhat radical feature of this Version will be found in
the words into which the seonian phraseology is rendered. Un-
doubtedly "age" is the best word to represent the Greek aion,
but "age -lasting," though usually an accurate equivalent for the
adjective aionion, is not euphonious, and where, as is sometimes
the case, mere duration is not so much meant as quality, it is in-
adequate. "Pertaining to the age," or "partaking of the quality ol
the age," is sometimes the meaning. For this reason it was de-
cided best to transliterate the seonian words rather than trans-
late them, and they are rendered "aeon" and ''seonian." Thus the
English reader sees these much-disputed terms as nearly as pos-
sible as they are in the original, and has the same facilities for
understanding their exact meaning as has the Greek scholar.
The important omissions from the Four Gospels of passages
contained in the Established Version, are compelled by the fact
that they are not found in the oldest Greek MSS., nor in the
earliest authorities. Most of them are referred to in the Notes.
They are as follows :
Matthew v: 44, 45. See page 81.
vi: 13. " 84.
x: 8. " 138.
xii: 44. " 250.
xii: 47. " " "And one said
to him, 'Behold thy mother and thy brethren stand outside
seeking to speak to thee.' " Om. S. V.
Matthew xvi: 1, 3. See page 162.
xvii: 21.
"
170.
xviii: 11.
"
74.
xxiii: 14.
"
259.
xxiv: 35.
"
277.
xxvii: 35.
"
330.
25.ii THE NEW COVENANT.
Mark vi: 11. "It shall be more tolerable for the land of
Sodom and Gomorrah."
Markxi: 26.
See page 246.
xvi: 9, 20
. "
342.
Luke i: 28.
"
5.
iv: 18.
"
"To heal the
broken-hearted."
Luke viii: 16.
"
119.
xi: 2-4.
"
192.
xvii: 19.
"
182.
xvii: 33.
«
224.
xxiii: 17.
"
324.
xxiii: 34.
«
330.
xxiv: 12.
"
341.
xxiv: 40.
"
344.
John v: 3, 4. See page 148.
viii: 53 to viii: 11. 186.
ACKNOWLEDGMENTS.
The author takes pleasure in acknowledging his indebtedness
to the accurate and critical knowledge of Kev. Jacob Merrifleld,
under whose eye his manuscript and proofs have passed, and to
Kev. 0. D. Miller, S. T. D., Kev. T. B. Thayer, D. D., and Kev.
G. L. Demarest, D. D., some of whom have inspected all, and all
of whom have inspected some of his proofs, and who have made
valuable suggestions for which he and his readers are under
obligations.
EXPLANATION.
"Om." signifies omitted; "E.V.," Established, or King James's
Version; "K. V.," the Kevision by the Canterbury Convocation;
"S.,"the Sinaitic Codex, or MS.; "V.," the Vatican; "A.," the
Alexandrian.
The words in brackets are supplied by the translator, to
give what he deems to be the full sense. The words in Italics are
found in either the Sinaitic, or Vatican, or both, and are not in
the Greek of Westcott and Hort.
A Chronology of Jesus the Christ's Ministry.
From the Fourth Gospel, corrected by the Synoptics.
A.D. 14
A.D. 27
A.D. 28
A.D. 28
A.D. 29
Aug. 19,
Aug. 29,
Aug. 29,
September,
October,
November,
December,
April,
April 17,
May,
Aug. 29,
September
October,
December,
April 2,
April 3,
April 10,
April 14,
April 15,
April 16,
April 17,
i:28,
ii:l,
ii:12,
ii:13,
iii:22,
iii:23.
iv:3,
iv : 3.5,
iv:45,
v:l,
vi:l,
vi: 4,
vii : 1,
vii: 10,
x:22,
x:40,
xii:l,
xii:12,
xix:14,
xix:38,
XX :1,
Augustus Kaisar died; the first year of Tiberms.
New Year's Day ; the second year of Tiberms,
who had been ten davs on the throne.
Beginning of the fifteenth year of Tiberius ; John
baptizes ;Luke iii: 1). , _ ,
John baptizes in Bethany, beyond the Jordan:
Jesus is with him.
He is in Eana, in Galilee.
He is In Kapharnaum.
He drives the brokers out of the temple vthe
first time). ^ ,
He goes to Judea to the Feast of Tabernacles
(iv:45).
John baptizes at ^non.
He returns to Galilee, through Samaria.
He is in Samaria four months before the harvest
(barley in April, wheat in May).
In Galilee, on his return from the Feast.
He goes to Jerusalem to the Feast of Dedication.
He goes to the east side of the Lake of Galilee.
The" Passover is near; he does not go to Jerusa-
lem.
He crosses the Lake to Kapharnaum.
He is in Galilee when the corn Is ripe(Matt. xii :1) •
The sixteenth vear of Tiberius begins, the year
of the crucifixion (Clement of Alexandria).
He is in Galilee; the Feast of Tabernacles is at
hand.
He follows his brothers to the Feast, going on the
east side of the Jordan (Matt, xlx : 1).
He is in Jerusalem, at the Feast of Dedication.
He is bevond the Jordan, where John first bap-
tized.
Saturday, new moon at Jerusalem, an hour after
sunset .
Sunday, the first day of the month Nisan. The
Passover will be on the evening of April 16.
Sunday, Jesus goes to Bethany, six days before
the Passover.
He enters Jerusalem, mth a great concourse of
people.
He drives the brokers out of the Temple, the
second time (Luke xix: 45-7).
Jesus is crucified Thursday afternoon.
The Preparation in the evening (Mark xv: 42).
On Fridav Joseph and Nicodemus bim' the body.
On Saturday, the 14th of Nisan, after which is
the Passover.
Sunday, the tomb is found empty. ^
THE INSCRIPTION ON THE CROSS.
The inscription on the cross is here given in the three tongues, Greek,
Latin and Hebrew.
OTTOS
E2TIN
0 BA2IAEY2
TON
I0YAAI12N.
Luke xxiii : 38.
V^0'
HIC EST
JESUS
nvjn
REX JUD^-
n^p
ORUM.
Dnin^n
Matt, xxviii : 37.
John xix : 19.
THE NEW COVENA:^rT.
THE BIETH AND CHILDHOOD OF JESUS^ THE
CHEIST.
TIME— THIKTEEN AND A HALF YEARS.
PREFACE.
Mark i: 1. [The] beginning of the Good News of Jesus
Christ. .
Luke i: 1-4:. Since many have undertaken to prepare a
narrative of those facts fully established among us, ^as they
transmitted them to us, who, from [the] beginning were
eye-witnesses and dispensers of the Word, 'it seemed good for
That "The New Covenant," and not "The New Testament," is the correct
title of the Cliristian Scriptures, is conceded by all authorities. I need only
cite the following: "The original, which we translate The New Testament, . . .
simply means the New Covenant." — Adcwi Clarke. "The New Covenant is, by
the consent of all critics, the true title of the Christian Scriptures." — Bdbney.
" That the rendering of the word Diatheko, Covenanfc, is the better ver-
sion, is unquestionable."— C'a«ip5e?/. "It is well known that Diatheke in Hel-
lenistic Greek means, usually, covenant (corresponding to the Hebrew herith),
except perhaps, in Heb. ix: 11-17, and also in Gal. iii: 15, but even in these
passages the same meaning is preferred by many commentators." — JRoherts's
Companion to the Revised Version.
".Saint" and " Gospel" are wanting from all the older manuscripts. Rata
Matthaion, etc. ("according to Matthew, etc."), is the plain and simple desig-
nation of the Gospel record. The evangelists neither called themselves saints,
nor their unpretending stories of The Life, Gospels.
Mark i: 1. "Good News." The English Word Gospel, a modem form of
the Anglo-Saxon "God's Spel," or " Good SpeJ," God's Message, or a good mes-
2 THE XEW COVEXAXT.
me, also, who have accurately traced all things from the first,
to wiite in an orderly manner to yon, most excellent Theoph-
ilus, "^that you may know the certainty of the words of which
you have been orally taught.
AN ANGEL APPEARS TO ZACHAEIAH.
Luke i: 5-25. It occurred in the days of Herod, king of
Judea, that there was a certain priest, named Zachariah, of
Abijah's course, and his wife was of Aaron's daughters,
and her name was Ehsabeth. "^j^jj they were both right-
eous before God, walking irreproachably in all the commands
and ordinances of the Lord. 'And the}' had no child, because
Ehsabeth was sterile, and they were both far advanced in their
days.
sage, does not convey the meaning of the Greek Euangelion. The -word Gos-
pel stands to the ordinary mind as a synonym of the Christian sj'stem as it is
popvJarly understood, whereas the Evangelist indicates the character of that
system. Christianity is Good News, Good Tidings ; the Gospel is a message
of salvation, "Good News, which is to be a great joy to all people." See Luke
ii: 10. A proper rendering of the verse would he, "Beginning of the Evangel
of Jesus Christ." Westcott and Hort omit "Son of God," found in E. V. and
Ii. V. {Estahlished Version and Kevised Version), and place it in the margin.
It is probably not genuine.
liUSE i: 1. "Undertaken," Greek eijil:eiresan. "Narrative," Greek diege-
sin; these two words are peculiar to Luke in the N. T., and are medical
terms found frequently in antecedent Greek medical literature. The first is
found in Hippocrates (Epid. 1147), Mprb. Acut. 396; Haemer. 891; in Ga-
len, Comm. ii: 71 ; Piccdic. xvi: 63G, etc. The second is found in Hipp. Morb.
Acut. 392; in Galen Antid. i : 5 (xiv: 51), etc. See "The Medical Language
of St. Luke : A Proof from Internal E\ddence that ' The Gospel According to St.
Luke and the Acts of the Apostles were written by the same person, and that
the -tt-riter was a medical man. By the Rev. William Kirk Hobart, LL.D. Dub-
lin, 1S82." This book demonstrates, by several hundred medical terms used
by Luke, that he was a physician.
Luke i:5. "It occurred." This form of expression, "It came to pass," in
E. V. and E. V., is of frequent occurrence, and is rendered from egeneto. It
is quite non-essential, and it was at first thought best to pass it over untrans-
lated, on account of its frequent occurrence and unimportance, but on the
whole, it was judged better to retain it. The phrase is about equivalent to the
old English method of beginning a story, " Once upon a time."
Luke i : 9. The incense used in the Jewish offerings, on the altar of incense,
before the ark, was a mixture of sweet spices, stacte, onycha, galbauum, and
pure frankincense. This was burnt twice a day on the golden altar (Ex.
XXX : 7, 8, 34-38).
THE NEW COVENANT. 3
^Now it occurred, while he pel-formed the sacred rites, in
the order of his course, before God, '-"that it fell to his lot, ac-
cording to. the custom of the priesthood, to go into the temple
of the Lord, to burn incense. ^'^And the entire multitude
of the people were x-raying outside, at the hour of incense-
ofifering. "And an angel of [the] Lord appeared to him,
standing at the right of the altar of incense, i^^nd when Zach-
ariah saw [him] he was startled, and fear fell on him. ^^But
the angel said to him,
"Fear not, Zachariah,
Because your prayer is heard.
And your wife Ehsabeth shall bear you a son,
And you shall call his name John.
"And he shall be a joy and an exidtation to you,
And many shall be glad at his birth.
i^For he will be great in the sight of the Lord,
■ 4 _
Luke i: 11. The Greek rt>/gre?os is rendered both "angel" and "messenger"
in the N. T. It occiu's 183 times, and is applied to good and bad spirits, men,
armies, wind, fire, etc. Any messenger of God is God's angel. It is not ejcsy
to render the word uniformly, angel or messenger, but whichever term is used
the meaning is the same, to be determined by the context, and not by the
word. It is given to John the Immerser, Matt, i: 10; to his disciples, Luke
vii: 24; to the disciples of Jesus, Luke ix: 52; to the thorn in Paul's flesh,
2 Cor. xii: 17; to the Hebrew spies, James ii: 25, etc. In the O. T. a similar
custom prevails. All messengers are angels.
The difficulty of render! Qg any Greek word into the same English word, uni-
formly, may be seen by the different words into which it has been found nec-
essary to translate the verb katargeo, which in the Authorized Version is
rendered" cumber" (Luke xiii: 7), "make without effect" (Rom. iii: 3), "make
void" (Rom. iii: 31), "destroy" (Rom. vi: 6; 1 Cor. vi: 13, andxv: 26; 2 Thess.
ii: 8; and Heb. ii: 14), "loose" (Rom. vii: 2), "deliver" (Rom. vii: 6), "bring
to nought" (1 Cor. i: 28), and in the passive "come to nought" (1 Cor. ii: 6),
"fail" (1 Cor. xiii: 8), "vanish away" (ih.), "be done away" {ih. 10; 2 Cor. iii:
7, 11, 14), "putaway"(l Cor. xiii: 11), "put dowm" (1 Cor. xv: 24), "make of
none effect" (Gal. iii: 17), and in the passive "become of no effect" (Gal. v: 4),
"cease" (Gal. v: 11), and "abolish" (2 Cor. iii: 13; Eph. ii: 15; 2 Tim. i: 10),
and for which the Revisers retain "cumber," "make of none effect," "be done
away," "bring to nought," and "abolish," and three substitutes in "dis-
charge,? "sever," and "pass away."
LuKEi: 15. "Holy Spirit." This phrase is not here acconapanied by the def-
inite article. Personality is not intimated. A proper rendering would be " a
4 THE NEW COVENANT.
And he may not drink of wine nor strong drink,
And he shall be filled with [the] Holy Spirit,
Even from his mother's womb. •
'•^And many of the sons of Israel
Will he turn to [the] Lord their God.
"And he shall appear in his sight,
In [the] spirit and power of Ehjah,
To turn fathers' hearts to children,
And [the] disobedient in the wisdom of [the] just;
To qualify for the Lord a prepared people."
^^And Zachariah said to the angel, "By what [sign] shall I
know this, for I am an old man, and my wife is far advanced
in her days." ^'-"And the angel answered and said to him,
" I am Gabriel, that stand in God's presence, and I was sent
to speak to you, and to tell you this good news. '^"And
behold, you shall be mute, and unable to speak, till the day
when these things shall be accomplished; because you have
not believed my words, which shall be fulfilled in their sea-
son." ^^And the people were waiting for Zachariah, and they
wondered at his delaying in the temple. "But when he came
out he was unable to speak to them, and they perceived that
he had seen a vision in the temple, for he made signs to them,
and continued deaf and mute. ^^And it occurred when the
days of his ministrations terminated, [thatj he went to his
house. 24^nd after these days his wife Elisabeth became
pregnant, and concealed herself five months, saying: -^"Thus
has the Lord done for me in days when he regarded [me]
to take away my reproach among men."
THE ANNUNCIATION.
Luke i: 26-38. Now in the sixth month, the angel
Gabriel was sent from God,to a city of Galilee, named Nazareth,
divine spirit." A curious instance of inconsistency appears in the treatment
of this phrase in the R. V. In the earlier part it is usually " Holy Spirit," but
THE NEW COVENANT. 5
^Uo a virgin affianced to a man named Joseph, of the house
and lineage oi David, and the virgin's name was Mary. ^sAnd
he came in to her and said,
" Hail, favored one, the Lord [is] with you."
^^But she was agitated at the word, and pondered what this
sakitation could mean. ^"And the angel said to her,
"Fear not, Mary ! for you have found favor with God,
^^And hehold you will conceive in your womh.
And will hear a son.
And call his name Jesus.
^^He will he great, and will he called son of the Highest,
And the Lord God will give him his father David's throne.
^^And he will reign over the house of David to the aeons,
And of his reign there will he no end. "
further on it is rendered " Holy Ghost." It would seem that the Revisers in-
tended to adopt the former and better phrase, but abandoned their purpose.
Can it be that the occurrence of " Holy Ghost" in the Episcopal Prayer Book,
as the object of worship, compelled the sacrifice of good taste? Holy Ghost is
most objectionable and unwarrantable.
Luke i: 28. "Blessed art thou among women," is omitted by S. & V.
Luke i: 33. "To the aeons." The rendering of this language in E. V. and
R. V. is "forever," but the word is plural, eis tons aidnas. The singular, aion,
denotes age, or aeon. The R. V. puts " unto the ages" in the margin. It would
have been better to place these words in the text. To translate them " for-
ever," meaning endless duration, is to make the Gospel contradict itself, for it
explicitly declares that Christ's kingdom will end, 1 Cor. xv: 24-25. He
cannot, therefore, reign "forever;" moreover, if aion, singular, does not mean
eternity, no number of aAons can have that meaning. The plural form demon-
strates its meaning to be limited duration. For the lexicography of this word
consult Theodoret, Hesychius, Phavorinus, Rost, Hedericus, Schleusner, Pas-
sow, Grove, Donnegan, Ewing, Schrevelius, Dr. Taylor, Autenrieth, Pickering,
Liddell and Scott, Hincks, Lutz, Macknight, Wright, Robinson, Jones, Cru-
den, Alexander Campbell, Whitby, Pearce, Southwood Smith, Moses Stuart,
Maclaine, Dr. Edward Beecher, John Foster, Simpson, De Quincey, Sears, De
Lamennais, Blackie, Farrar, Kingsley, etc., quoted in "Hanson's Aion Aidn-
ios" Schleusner says "an aion is any space of time, whether longer or
shorter, past, present, or future, to be determined by the persons or things
spoken of, and the scope of the subjects; the life, or age of man." The obvi-
ous meaning of the phrase here is for ages, a long, indefinite, yet limited
period. "No end" is to be understood rhetorically, figuratively, as the equiva-
lent of "ages."
This "aion," and " the aion to come," further on, rendered " this world" and
6 219"^ WEW COVENANT, .
34"But," said Mary to the angel, "How can this be, since I
do not know a man ?" ^^And the angel answered, and said
to her,
" [The] Holy Spirit shall come upon you.
And power from the Highest shall overshadow you;
Wherefore, the begotten of you, being holy, '
Shall be called G-od's son.
^^And behold, Elisabeth, your kinswoman.
Even she has conceived a son in her old age,
And this is the sixth month of her that was reputed sterile ;
s^Eor no word of God is impossible."
38 And Mary said, "Behold the Lord's bondmaid! be it done
to me according to thy word. " And the angel left her.
INTERVIEW BETWEEN MARY AND ELISABETH.
Luke i: 39-56. And Mary arose in those days, and has-
tened into the hill country, into a city of Judea ; *"aiid entered
the house of Zachariah, and saluted Elisabeth. ^^And it oc-
curred when Ehsabeth heard the salutation of Mary, that the
babe leaped in her v/omb, and Ehsabeth was filled Avitli [the]
Holy Spirit. *^And she raised her voice with a loud cry and
said :
"Blessed [are] you among women!
And blest the fruit of your womb !
^'^And how comes this to me.
That the mother of my Lord should approach me?
''^For, behold, when the voice of your salutation reached my
ears.
The babe leaped with exulta.tion in my womb ;
"the world to come" in E. V., usually mean the Mosaic and the Christian, or
Messianic ages, or dispensations.
Luke i : 35. " Holy Spirit" here has no article ; the phrase means nothinsr
like personality, but denotes the quality of the influence that should possess
Mary. See comment on Luke i : 15. A divine spirit from God was to influ-
ence her.
THE NEW COVENANT. 7
"^And happy she who beheved that there will be a fulfillment
of the [words] spoken to her by the Lord." ^^'And Mary said,
"My soul extols the Lord!
*^And my sjiirit has exulted in God my Savior !
4?For he has seen the lowly condition of his bond-maid,
For behoid from now all generations shall call me happy !
''"For the Mighty One has done great things for me,
And holy is his name !
^'And his mercy [is] to generations and generations,
Of them that fear him !
' ^^He has shown strength with his arm,
He has dispersed [the] haughty by [the] thought of their
heart.
^-He has cast down potentates from thrones,
And exalted lowly ones.
^'He has filled [the] hungry with good things,
And [the] rich he" has sent empty away.
^*He has helped Israel, his own child, to remember mercy,
5^ As he spoke to our fathers,
To Abraham and his seed, [even] to the aeon."
^^•^And Mary remained with her about three months, and
[then] leturned to her house.
THE BIKTH OF JOHN THE IMMEESER.
Luke i: 57-80. Now Ehsabeth's time to bear was com-
'pleted, and she brought forth a son. ^*^And her neighbors and
kindred heard that [the] Lord had magnified his mercy toward
her, and they rejoiced with her. ^"And it occurred on the
eighth day, [that] they came to circumcise the little child,
and were calling him Zachariah, after his father's name,
Luke i: 55. Eis ton aiona is the form in Wescott and Hort, Tout the Vati-
can says eon aionos. The meaning is "to, or during an age, or ason." As God's
dealings with Abraham are here referred to, the duration must be limited to
his life time. " For ever" is manifestly inaccurate.
8 THE NEW COVENANT.
""and his mother answering said, " No, but he shall be
called John." *^^And they said to her, "There is no one among
your kindred who is called by this name." "^^nd they made
signs to his father, [asking] what he would desire him to be
called. *^'^And he asked for a tablet, and wrote, saying, "John
is his name." '^''And they all wondered, but his mouth was
immediately opened, and his tongue [loosened] , and he spoke,
praising God. "^^And fear came on all those who dwelt around
them, and in the entire hill country of Judea, because of
these sailings. '^''And all who heard pondered them in their
hearts, saying, "What, then, will this child be?" for the hand
of the Lord was with him. "^^And Zachariah, his father, was
filled with [the] Holy Spirit, and [he] prophesied, saying:
^'^''Blessed [be] the Lord, the God of Israel,
Because he has visited, and wrought redemption for his
people ;
*^^And has raised up to us a horn of salvation.
In the house of David, his servant,
'°Even as he spoke through the mouth of the holy ones,
Even of his prophets from [the] aeon,
■^Salvation from our enemies.
And from the hand of all those who hate us,
"To perform mercy with our fathers.
And to remember his holy covenant.
"The oath that he swore to Abraham our father,
^''To enable us, rescued from the hands of our enemies.
Fearlessly to worship him,
^^In holiness and righteousness in his presence, all our days.
"'And you, little child, shall be called a prophet of the
Highest,
Luke i : 63. A small board covered with wax and written on with an iron
style.
Luke i: 70. Ap' aidnos "from an age, or aeon," that is, anciently, from of
old.
THE NEW COVENANT. 9
For you shall go before the face of the Lord, to prepare
his ways,
"To give knowledge of salvation to his people,
In the forgiveness of our sins,
"'Through the tender mercy, of our God,
By which a dawning from on high shall visit us,
^"To shine to those that sit in darkness, and the death-
shade.
To guide our feet into [the] way of peace."
""And the little child grew, and became strong in spirit,
and was in the deserts till [the] day of his appearance to Israel.
AN ANGEL APPEARS TO JOSEPH.
lyiatt. 1: 18-25. Now the generation of the Christ was
thus : When his mother Mary had been affianced to Joseph,
before they were united, she was discovered to be pregnant
by [the] Holy Spirit. ^''And Joseph, her husband, being just,
and yet reluctant to expose her pubhcly, inclined to put her
away privately. -"But, while thinking of these things, behold,
an angel of the Lord appeared to him, in a dream, saying,
"Joseph, David's son, fear not to take Mary, [as] your wife, for
that begotten in her, is by [the] Holy Spirit. -^And she shaU
bear a son, and you shall caU his name Jesus, for he shall
Matt, i: 18. The oldest mss., usually, as in this text, precede Christ by the
article, "The Christ."
Matt, i: 19. Deigniatisai, reveal her condition, not paradeigmatisai, make
her an example. See Eusebius.
The account of the miraculous conception is rejected by many, as incredible;
but what more probable than that God, who has been from the beginning work-
ing a new miracle, every time a new animal or vegetable has been created,
should interpose to impart his divine spirit without measure, when he designed
introducing a new order of spiritual creation? To our mind the miraculous
conception is as credible as the account of man's original creation. Both are
natural from God's side, and only supernatural from the human side of the
phenomenon. Jesus Christ can be accounted for only on the supposition of a
divine beginning.
Matt, i: 21. Dr. Paige remarks : " His people. Some have supposed that a
less number than the whole race of man is here Indicated. But the general
10 THE NEW COVENANT.
save his people from their sins." ^-kudi all this occurred that
the word spoken by the Lord, through the prophet, might be
verified, saying,
"^"Behold, the virgin shall conceive, and bear a son,
And they shall caU his name Emmanuel !
Which is, when translated, God [is] with us."
"*And being aroused from the sleep, Joseph did as the Lord's
testimony of the Scriptures justifies the belief that Ms people, as here used,
is equivalent to all men. Ps. ii: 8; John xvii: 2, 10; 1 Cor. xv: 27, 28. Va-
rious other circumstances combine to confirm this belief. (1.) .The impartial
goodness of the God and Father of the spirits of all fiesh. Ps. cxlv : 'J ; Matt.
v: 44-48; 1 John iv: 8-10. (2.) The declared object of Christ's mission.
Gen. xxii: 18, with Acts iii: 25, 26, and Gal. iii: IG; John iii: 17; Eph. i: 9,
10; Phil, ii: 9-11; 1 John iv:9, 14. (3.) Thetestimonyof Jesus and his apos-
tles, that he came to save all, especially sinners. Matt, ix: 13; xviii: 11;
John xii: 32; xvii: 2; 1 Tim. i:15; ii:(>; Heb. ii: 9; 1 John ii: 2. Such are
the number and character of those whom Jesus had commission to save.
From their sins. Not from some trivial danger or distress; but from that
sinfulness which is the occasion of the most frequent and intense misery. Not
from the consequences of sin, leaving the root of the evil undisturbed ; but
from sin itself. The salvation which Jesus Christ came to accomplish is a de-
liverance from sinfulness, a purification from unrighteousness, a redemption
from iniquity ; in the language of Dr. A. Clarke, a ' deliverance from all the
power, guilt, and pollution of sin.' 'Less than this,' he adds, 'is not spoken
of in the gospel; and less than this would be unbecoming the gospel.' Matt,
xxvi: 28; John i: 29; Tit. ii: 14; 1 John i: 7, 9. Salvation, then, may be re-
garded as a change from sinfulness to holiness; 'remission of sins; emenda-
tion of life; peace of mind; hope of eternal life; and endless happiness itself.'
— Eosenmuller. Jesus denotes 'Savior.' The name appears among the He-
brews as Oshea, Roshea, .Tehoslma, Jeshua and .TosJiua, meaning W?iose
help is Jehovaii, or God the Savior. The Greek .Tason. and .Jesus are the
same. The word is composed of yah. shxia, 'I shall be powerful.' This is
the first gospel prophecy of the great work of the Christ. He was named to
signify his character and mission,— Jesus, one who saves. 'He shall save his
people,' that is, sinners, because they are to be saved from their sins. His
people, then, are sinners, and as all men are sinners, all are his people, and all
will be saved ])y him, not from deserved punishment, not from 'hell,' nor any
outward calamity, but 'from their sins.'"
Matt, i: 23. "Emmanuel, God with us. This language does not teach
that Christ was God, but that he was divine, Godlike. It was no uncommon
thing among the Jews to be called by names such as Emmanuel. 7/A/eZ signi-
fies God with me. Lemuel signifies God with them. Daniel signifies God my
Judge. Ahiel signifies God my Father. Gabriel signifies the strong God,
Elijah signifies God Jehovah. Now, who ever thinks that the men who once
were designated by these names, or who now bear them, as we know some do,
were or are the Almighty God?
THE NEW COVENANT. . H
angel directed him, and took his wife. ^^But he did not know
her till she hore a son, and he called his name Jesus.
THE BIRTH OF JESUS.
Luke ii: 1-7. Now it occurred in those days, that a de-
cree was issued by Kaisar A^ugustus, to register all the
inhabited world. ^This, the first registry, was made by Qui-
rinius, pro-consul of Syria. ^And theij all went to be regis-
tered, each in his own city. *And Joseph, also, went up
from Galilee, out of the city of Nazareth, into Judea, into
David's city, which is called Bethlehem, because he was of
the house and lineage of David, Ho be registered, with Mary
his affianced, she being pregnant. "^And while they were there,
it occurred that the days of her bearing were completed. "And
she brought forth her first-born son, and swathed him, and
laid him in a manger, because there was no place for them in
the khan.
THE ANGELS AND THE SHEPHERDS.
Luke ii: 8-20. And there were shepherds in that coun-
try, remaining out in the fields, and keeping their flock in
the night watches. ^And an angel of [the] Lord stood by
them, and glory from [the] Lord shone over them, and they
were afraid with a great fear. ^^And the angel said to them,
"Fear not!
For behold I bring you good news.
Which shall be a great joy to all the people!
"Because a Savior is born to you, to-day,
'-Li the city of David, who is Christ [the] Lord,
And this [is] the sign to you :
Luke ii: 7. ^nn is not the word. "Khan," or caravansary, conveys the
meaning better. It was a wayside building, in which travelers found 'shelter,
and furnished their own food. There was no host nor landlord in this khan
{l-aialuraa). But the inn in Luke x : 34, pandokeion, had a host.— The man-
ger, or stall, phafnp, from p at eo^naU I eat.
Luke ii: 10. I bring you good news. The word euangeluomai, here ren-
12 THE NEW COVENANT.
You will find the babe swathed, and lying in a manger."
^•^And suddenly there was with the angel a multitude of [the]
heavenly host, praising God, and saying;
^^''Cxlory to God in the highest.
And on earth peace, and good will among men."
^^^And it occurred, when the angels went from them, into
heaven, the shepherds said to each other, "Let us now go to
Bethlehem, and see this thing that has transpired, which the
Lord has revealed to us." ''And they hastened, and found
both Mary and Joseph, and the babe lying in the manger.
i^And when they saw it, they made known the declaration that
-had been told to them, concerning this little child. '^And all
who heard wondered at the things related to' them by the shep-
herds. '^But Mary kept all these words, pondering them in
her heart. ""And the shej^herds returned, glorifying and prais-
ing God for all they had heard and seen, even as it had been
told to them.
THE CIECUMCISION.
Luke ii: 21. And when eight days were completed, [the
time] to circumcise him, his name was called Jesus, the
dered Ibring you good iiews, is translated preach the gospel, Lukeiv: 18;
xx: 1 ; Acts xvl: 10 in E. V. From this word are derived evangelize, to an-
nounce good tidings ; eraiigeZ/sf, one who announces good tidings; evangeli-
cal, whatever is truly good tidings.
The precise date of the birth of Jesus is not certain. He was born near the
time of Herod's death, Matt, ii: 1-G. Herod died in 750 (year of Rome) (Jose-
phus Ant. 17. 9, 8, 3, 1). John began his ministry in the jlfteenth year of
Tiberius, Luke iii: 1-2, and Jesus was thirty years of age at that time, Luke
iii: 23. The fifteenth year of Tiberius was A. U. 778, for he had been regent
three years before the death of Herod, and thirty years previous would be
A. U. 748. The time of year is less certain than the year. It was probably in
the Autumn, say the middle of August to the middle of November.
Luke ii: 14. The Revision reads "On earth peace among men, in whom
he is well pleased," and in the margin as an alternative reading, " Peace, good
pleasure among men," or, " Peace among men of good pleasure." Tregelles, in
his alternative reading, has "Among men of good will." Alford and Farrar
THE NEW COVENANT. 13
name given him by the angel, before he was conceived in the
womb.
THE PRESENTATION OF JESUS IN THE TEMPLE.
Luke ii: 22-38. And when the days of their puiifica-
tion were completed, according to the law of Moses, they
brought him up to Jerusalem, to present him to the Lord,
2'as it is written in the law of the Lord, that " Every
male that opens the womb shaU be called holy to the
Lord;" -^and to offer a sacrifice according to that which is
said in the law of the Lord, "A pair of turtle doves, or tvro
young pigeons." -'And behold, there was a man in Jerusa-
lem, whose name was Symeon, and the man was just and de-
vout, awaiting Israel's consolation, and [the] Holy Spirit was
upon him. -''And he was informed by the Holy Spirit that he
should not see death before he should see the Lord's Christ.
2" And he came by the spirit into the temple, and when the
parents brought in the little child Jesus, to do according, to
that which is instituted in the law concerning him, 2%e also
took him in his arms, and blessed God, and said,
-'•'"Now, Master, dismiss thy slave.
In peace, according to thy word,
^"Because my eyes have seen thy salvation.
same, *. p., "Men who are the objects of God's good \vill." Folsom says, "Of
good will:" assuming this as the true reading, the literal construction is
peace to men of good wiJl But (as says Winer, p. 191) 'sometimes, and par-
ticularly in Paul's epistles, the genitive, when placed after, is separated from
its governing noun by another word, Rom. ix: 21.' (Has not the potter po^ver
over the clay? which lit. is, Has not power t7ie potter of the clay ?). Although
Winer does not quote Luke ii: 14, this comes fairly under the same principle.
By 'goodwill' is meant in the Gospels, and generally in the N. T., the good
will, or pleasure, of God. Comp. Matt, xi: 26: Luke x: 21; Eph. i: 5, 9."
— Good will among men. Eudokia is sustained by Origen, Eusebius, Gregory
of Nazianzen, Titus of Bostra, and fifty-six illustrious fathers. It is probable
that eudokias was accidentally corrupted by the addition of s. See Dean
Burgon, Qu. Rev.. Oct., 1881. »
14 THE NEW COVENANT.
^^Whicli thou hast prepared before the face of all the peo-
ples :
32 A light for the enlightenment of Gentiles,
And [thej glory of thy people, Israel."
33 And his father and his mother wondered at these [words]
spoken about him. ^*And Symeon blest them, and said to
Mary, his mother, "Behold, this [child] is placed for a fall and
rising of many in Israel, and for a sign to be spoken against ;
s^also a sword shall pierce through your own hfe, so that [the]
had reasonings of many hearts may be disclosed." ^o^nd
there was Anna, a prophetess, Phanuel's daughter, of the
tribe of Asher, who was far advanced in many days, who had
hved with a husband seven years from her virginity. ^'She was
also a widow tiU about eighty-four years, who did not with-
draw from the temple, serving night and day, with fastings
and prayers. ^'And she, standing by at this hour, praised
God, and spoke of him to all those looking for the deliver-
ance of Jerusalem.
THE OFFERINGS OF THE MAGIANS.
Matt, ii: 1-12. Now when Jesus was born in Bethle-
hem, of Judea, in king Herod's days, behold, magians came
from the east, to Jerusalem, sajdng, ^" Where is he that is
born king of the Jews, for we saw his star, at its rising, and
have come to render him homage." ^And when the king,
Herod, heard it, he was agitated, and all Jerusalem with
him. *And assembling aU the high priests and scribes of
the people, he inquired of them where the Christ should be
born. ^And they said to him, "In Bethlehem, of Judea, for
Matt, ii: 2. "At its rising" is the meaning, and not "in the east." Lit. the
rising ; when in the plural it signifies the east. These magians were Persian
or Median priests. There was a remarkable conjunction of Jupiter and Saturn
in 747, year of Rome: on May 20, Oct. 27, and Nov. 12, both planets were so
near that they must have seemed one great star.
THE NEW COVENANT. < 15
it is thus written through the prophet,
•^"And thou, Bethlehem, land of Judah,
Art by no means least among the princes of Judah,
For out of thee will come forth a Leader,
Who will shepherd my people, Israel.'^
'Then Herod, having privately called the magians, learned
from them the exact time that the star appeared,^ and he sent
them to Bethlehem, and said, "As you pass on your way in-
quire exactly about the httle child, and as soon as you have
found [him], bring word to me, that I also may go and render
him homage." '•'And when they had heard the king, they
departed ; and behold, the star that they saw at its rising, went
on and on, until it stood over whei'e the little child was. i°And
when they saw the star they rejoiced with very great joy. "And
they went into the house, and saw the little child, with Mary,
his mother, and fell down and rendered him homage ; and
opening their treasures, they offered him gifts: gold and
frankincense and myrrh, i^^nd being warned in a dream
not to return to Herod, they departed to their country by
another road.
THE FLIGHT INTO EGYPT.
Matt, ii: 13-15. And when they had departed, behold,
an angel of [the] Lord appears to Joseph, in a dream, say-
ing, "Arise, take the little child and his mother, and flee into
Egypt, and be there until I tell you; for Herod is about to
seek the little child, to destroy him." i*And he arose by night,
and took the little child and his mother, and departed into
Egypt; ^^and was there till the death of Herod; that the
Matt, ii: 9. "On and on." A striking form of the imperfect " was going."
Matt, ii: 11. " Prostrating." The common form of homage paid to superiors
by Jews and Pagans ; obeisance, respect, but not worship, as we ordinarily
use the term. The literal is, " to kiss the hand towards."
16 ' THE NEW COVENANT.
word spoken by the Lord, through the prophet, might be ver-
ified, saying, "I called my son out of Egjrpt."
THE MASSACRE OF THE CHILDREN.
Matt, ii: 16-18. Then Herod, when he saw that he had
been deceived by the magians, was very angry, and he sent
forth and slew all the little boys in Betlilehem, and all its
vicinity, from two years and under, according to the time that
he had accurately ascertained from the magians. "Then was
verified the word spoken through Jeremiah, the prophet, say-
ing,
^''''A voice was heard in Eamah,
Weeping and great mourning;
Rachel lamenting her children.
And refusing to be comforted, because they are not."
THE RETURN FROM EGYPT.
Matt, ii: 19-23. But when Herod was dead, lo, an angel
of [the] Lord appears in a dream to Joseph, in Egypt, say-
ing, -""Arise; take the little child and his mother, and go into
[the] land of Israel, for they who sought the little child's life
are dead. " -^An'd he arose, and took the little child and his
mother, and entered the land of Israel; -'^but when he heard
that Archelaus was reigning over Judea, instead of his father,
Herod, he was afraid to go there, and being warned in a
dream, he d^arted into the district of Galilee, "^and went and
dwelt in a city called Nazareth, that the words spoken through
the prophets might be verified, that he should be called a
Nazarene.
Lulie ii: 39-40. And when they had concluded all things,
according to the law of [the] Lord, they returned into Galilee,
Matt, ii: 16-18. The population of Bethlehem is supposed to have been
2,000, which would make fifty or fewer children slain, and not several thou-
sand, as some have insisted.
THE NEW COVENANT. 17
into their own city Nazareth. ^"And the little child grew,
and increased in strength, becoming full of wisdom, and
God's favor was upon liim.
JESUS TWELVE YEAKS OF AGE.
Luke iil 41-52. And his parents, according to custom, went
to Jerusalem, at the feast of the passover; *^and when he was
twelve years of age, they went up according to the custom of
the feast, ''and when they had completed the days, on their
return, the boy Jesus remained in Jerusalem, and his parents
did not know it ; ^^but supposing him to be in the company,
they went a day's journey, and sought him among their
kinsmen, and acquaintance, ^^and not finding him, they re-
turned to Jerusalem, seeking him. ""'And after three days it
occurred [that] they found him in the temple, sitting among
the teachers, hstening and questioning; ''^and all that heard
him were astonished at his understanding, and answers.
*^And when they sav/ him they were amazed, and his mother
said to him, "Child, why have you treated us thus? Behold,
your father and I, in distress, sought you." *^ And he said to them
"Why did you seek me? Did you not know that I must be in
my Father's [courts] ?" ^^And they did not understand the
word he spoke to them. ^^And he went down with them, and
Luke ii: 49. Strong, in his "Harmony and Exposition of the Gospels,"
says : " There is here apparently a studied ambiguity in the original, where,
instead of 'business,' should rather be supplied 'in the [courts] of ray Father,*
namely, the temple, in distinction from the home of his reputed father." The
usual reading, however, is "things," "affau-s," and hence "business." Courts
expresses the thought. Ta tou pairos mou, may have the sense of locality,
as house, or moral affairs. Godet: "A child is to be found at his father's."
It is impossible to tell whether Jesus spoke Greek or Aramaic. Greek had been
the prevailing language of Judea for several centuries. The presumption seems
to be that in his daily intercourse with the people of Galilee, he would not be
likely to use Greek but Aramaic. And in the Gospels there are several indi-
cations which corroborate this presumption. But Professor Roberts, one of
the revisers of the New Testament, has written, with great learning, maintain-
ing that Christ did not use Aramaic but Greek. And Professor Kennedy, of
Cambridge, in reviewing the controversy, says it is a question that never can
be settled beyond doubt.
2
18
THE NEW COVENANT.
came into Nazareth, and was subject to them, and his mother
treasured aU these sayings in her heart. ^^And Jesus advanced
in wisdom, and in age, and in favor with God and men.
THE GENEALOGIES.
Matt, i: 1-17. A genealogy of Jesus Christ, son of Da-
vid, son of Abraham :
Abraham begot Isaac;
-and Isaac begot Jacob;
and Jacob begot Judah and
his brothers;
^and Judah begot Perez and
Zerah of Tamar;
and Perez begot Hezron ;
-•and Hezron begot Aram ;
and Aram begot Amminadab ;
' and Amminadab begot Nah-
shon; -
and Nahshon begot Salmon ;
^and Salmon begot Boaz of
Eahab ,
and Boaz begot Obed of
Euth;
''and Obed begot Jesse ;
and Jesse begot David the
king.
And David begot Solomon
of her [who was the mf e]
of Uriah;
"and Solomon begot Eeho-
boam;
and Eehoboam begot Abi-
jah.
'And Abijah begot Asaph;
and Asaph begot Jehosha-
phat;
and Jehoshaphat begot Jo-
ram ;
and Joram begot Uzziah;
Luke ii: 52. "Favor" or " grace" is the meaning of charlti.
Matt, i : 1-17; Luke iii: 23-38. Wakefield renders this, "A history of the
life." Macknight, "The table of the genealogy." Campbell renders hiblion
here "lineage. " The phrase is a Hebraism for "a register of the lineage, " similar
to the Septuagint, Gen. v: 1, "The record of the origin of man." There are
two views of these somewhat differing genealogies. One is that Matthew's Is
through the father, and Lnke's through the mother; that Matthew traces Jo-
seph's and Luke Mary's ancestry. The other is, that Matthew traces the
descent through Solomon, and that Luke traces it through Nathan, the two
coming together in Salathiel. That Mary was of David's family, see Ps. cxxxii:
11: Lukei: 32; Rom. i: 3. See Smith's Bible Dictionary on " Genealogy of
Jesus Christ." These two accounts are doubtless copies of different records,
kept in different places, and varying from want of precision. There is little
need of the labored efforts so often made to render them perfectly harmoni-
ous. The suggestion has been made that Luke spoke of individual, and Mat-
thew of average, generations.
THE NEW COVENANT.
19
»and Uzziah begot Jotham;
and Jotliam begot Ahaz ;
and Ahaz begot Hezekiah;
I'^and Hezekiah begot Ma-
nasseh ;
and Manasseh begot Amos;
and Amos begot Josiah;
i^and Josiah begot Jecho-
niah, and his brothers,
at the time of the remov-
al to Babylon ;
J^and after the removal to
Babylon, Jechoniah be-
got Salathiel;
and Salathiel begot Zerub-
babel ;
i^and Zerubbabel begot Abi-
ud;
and Abiud begot Eliakim;
and Eliakim begot Azor;
"and Azor begot Sadoc;
and Sadoc begot Achim;
and Achim begot Eliud;
^"and EHud begot Eleazar;
and Eleazar begot Matthan ;
and Matthan begot Jacob;
leand Jacob begot Joseph, the husband of Mary, of whom
was born Jesus, called the Christ. ^'Thus all the generations
from Abraham to David are fourteen generations ; and from
David to the removal to Babylon fourteen generations ; and
from the removal to Babylon to the Christ, fourteen genera-
tions.
Luke iii: 23-38. And Jesus, himself, when he began [to
teach], was about thirty years of age, being, as was allowed,
a [son] of Joseph ;
the [son] of Heli;
"Hhe [son] of Matthat,
the [son] of Levi;
the [son] of Melchi ;
the [son] of Jannai;
the [son] of Joseph;
25the [son] of Mattathias;
the [son] of Amos;
the [son] of Nahum;
the [son] of Esh;
the [son] of Naggai ;
26the [son] of Maath ;
the [son] of Mattathias;
the [son] of Semein;
the [son] of Josech;
the [son] of Joda;
-Hhe [son] of Joanan;
the [son] of Khesa;
the [son] of Zerubbabel;
the [son] of Salathiel;
the [son] of Neri;
20
THE NEW COVENANT.
Hhe [son] of Melchi;
the [son] of Addi;
the [son] of Kosam;
the [son] of Elmadam;
the [son] of Er;
29the [son] of Jesus;
the [son] of EHezer;
the [son] of Jorim;
the [son] of Matthat
the [son] of Levi;
Hhe [son] of Symeon;
the [son] of Judas;
the [son] of Joseph;
the [son] of Jonam;
the [son]of EliaMm;
sithe [son] of Melea ;
the [son] of Menna;
the [son] of Mattatha ;
the [son] of Nathan;
the [son] of David;
32the [son] of Jesse;
the [son] of Obed;
the [son] of Boas;
the [son] of Sala',
the [son] of Nahshon ;
33the [son] of Amminadab
the [son] of Admin ;
the [son] of Hezron;
the [son] of Perez;
the [son] of Judah.
3<the [son] of Jacob;
the [son] of Isaac;
the [son] of Abraham;
the [son] of Terah;
the [son] ofNahor;
35the [son] of Seruch;
the [son] of Eeu;
the [son] of Peleg;
the [son] of Eber;
the [son] of Shelah;
Hhe [son] of Kainan;
the [son] of Arphaxad;
the [son] of Shem;
the [son] of Noah;
the [son] of Lamech;
37the [son] of Methuselah;
the [son] of Enoch;
the [son] of Jared;
the [son] of Mahalaleel ;
the [son] of Kainan;
38the [son] of Enos ;
the [son] of Seth;
the [son] of Adam ;
the [sonl of GOD.
CHRIST'S MINISTRY ANNOUNCED,
TIME— ONE YEAR.
JOHN S MINISTRY.
Matt, iii: 1-12. Now in those days John the Immerser
comes preaching in the desert of Judea, ^saying : "Reform,
for the reign of the heavens has come near. ^For this is he
that is spoken of through Isaiah, the prophet, saying :
" *A voice crying in the desert,
Prepare ye the way of [the] Lord;
Make his highways straight.' "
Matt, iii: 1. The Greek words baptizo and baptismos, have the meaning
of Immerse and Immersion, i. e., to dip, and are so rendered in this version.
Bapto occurs in the New Testament three times: Luke xvi, 24; John xiii, 26.
Rev. xix, 13; and baptizo occurs seventy-nine times in E. V. ; it is not trans-
lated seventy-seven times, but transliterated. The English word baptize is
ambiguous, but the Greek baptizo is susceptible of but one meaning, and that,
"to dip," or immerse. This fact does not prove that immersion is the only
form in which the rite should be administered ; on this point, the author of this
version does not dogmatize, but he does not feel at liberty to withhold his as-
sent to the. position, not only of Baptist scholars, but of the best Christian
critics of all sects, as to the meaning of the word.
Matt, iii : 2. "Repent" does not give the full meaning of metanoeite ; it
signifies a radical change of disposition and character. Reform, reformation,
convey the meaning in verses 2 and 8. And the reason given is not that thus
an escape from danger may be secured. The language is not "repent to
escape the kingdom of Satan," but "reform, for the heavenly reign approaches."
That is, put yourselves in condition to receive and enjoy that divine reign,
which Jesus, the Coming One, will inaugurate. Matthew uses the phrase
"reign of the heavens;" the other evangelists, "reign of God."
Matt, iii: 3. The Greek kurios is not always easy of translation. It
may be rendered "Master," "Lord," or "Sir;" when applied to Christ, and
euphony permits, we render it Master. In this instance "Lord" seems bet-
ter.
22 THE NEW COVENANT.
*And this John wore his clothing of camel's hair, and
a leathern girdle around his loins, and his food was locusts
and wild honey. ^Then went out to him Jerusalem, and
all Judea, and all the region around Jordan, ®and were
immersed by him in the river Jordan, confessing their sins.
^And seeing many of the Sadducees and Pharisees coming
to £/i6 immersion, he said to them, "Broods of vipers! who
has admonished you to flee from the wrath about to come ?
Troduce, then, fruit worthy of reformation! ^And pre-
sume not to say withm yourselves — 'We have a father —
Abraham;' for I say to you, that God can raise up children
to Abraham from these stones. ^*^And already the ax lies
at the root of the trees; therefore, every tree that does not
bear good fruit is cut down, and cast into fire. "For 1, in-
deed, immerse you in water to reformation; but he who
is coming after me is mightier than I, whose sandals I am
not fit to carry; he will immerse you in [the] Holy
Spirit, and fire; ^Vhose winnowing shovel is in his hand,
and he will thoroughly cleanse his threshing-floor, and gather
.his wheat into the granary; but the chaif he will consume in
inextinguishable fire."
Mark i: 2-8. As it is written in IsaiaJi the prophet,
"Behold, I will send my angel before thy face,
Who will prepare thy way ;
^A voice crying in the desert,
Make ready the Lord's way;
Make his highways straight."
Matt, iii: 7. The strange neglect of the translators of E. V. and R. V. to
fully render the word rnello cannot be accounted for. Its meaning is "about
to occur." The wrath here predicted was "about to come"— was near— was
soon to fall on the city and nation he was then addressing. "The coming
wrath," the language in which the calamities of the wicked are described, in
the New Testament, is almost invariably said to be then near. It was then
"approaching" to those who heard the prophecy.
THE NEW COVENANT. , 23
\4.nd there came John, the Immerser, who immersed in the
desert, and preached an immersion of reformation, to remis-
sion of sins. '^And all the country of Judea, and all they of
Jerusalem, were going out to him, and were immersed by
him in the river Jordan, confessing their sins. ^Now John
was clothed in camel's hair, with a leathern girdle around his
loins, and he ate locusts and wild honey. ^And he cried,
saying: "He who is mightier than I comes after me, the
strap of whose sandals I am not fit to stoop and loosen. M
have immersed you in water; hut he will immerse you in
rthe] Holy Spirit."
Luke iii: 1-18. Now in the fifteenth year of the govern-
ment of Tiberius Kaisar, when Pontius Pilate was governor
of Judea, and Herod tetrarch of GaHlee, and his brother
Philip tetrarch of Iturtea and the region of Trachonitis, and
Lysanias tetrarch of Abylene, \mder [the] high priests Annas
and Kaiaphas, God's word came upon John, Zachariah's
son, in the desert. ^And he went forth into all [the] country
about the Jordan, proclaiming an immersion of reforma-
tion, to remission of sins. '*As it is written in [the] book
of [the] words of Isaiah, the prophet :
"A voice crying in the desert,
Prepare the Lord's way ;
Make his highways straight.
^Every chasm shall be filled.
And every mountain and hill brought low;
And the crooked shall become straight.
Luke iii: 3. "Immersion of ref ormatiolx f or remission of sins," seems pref-
erable to "baptism of repentance." Tlie meaning is, that the rite of baptism
indicates the purpose to reform.
Luke iii: 5. "All flesh shall see the salvation of God," is a declaration of
the universality of Christ's reign.
24 THE NEW COVENANT.
And the rough roads smooth.
*^And all flesh shall see the salvation of God."
^Then he said to the crowds that went out to be immersed
by him : "Broods of vipers ! who has warned you to flee from the
wrath about to come? ^Produce, then, fruits worthy of refor-
mation ; and do not begin to say to yourselves, * We have a father,
Abraham.' For I tell you, that God can raise up children to
Abraham from these stones. ^And the ax is already placed
at the root of the trees. Therefore, every tree that bears
not good fruit, is cut down, and thrown into fire." ^''And the
people asked him, saying: "What then ought we to do?"
"And he answered and said to them, "Let him that has two
tunics, share with him who has none; and he that has food,
let him do in like manner." ^"And tax-collectors also came
to be immersed, and said to him, "Teacher, what ought we
to do?" ^^And he said, "Collect nothing more than what is
LUKEiii: 7. "Wrath to come ;** "impsadin2r vengeance."— (7a.)yip5p^Z. "Mel-
Id usually means not only future, but wear. There is just such a dif-
ference between estai and mellei esesthai, in Greek, as there is between it
vjill be and it is about to be, in English. This holds particularly in threats
and warnings." Pearce says: "The punishment to come in the destruction of
the Jewish state." "The wrath to come was the impending destruction soon
to fall on the Jewish nation, unless they repented and reformed, and which
did descend forty years after, overthrowing the temple, destroying millions of
men, and annihilating the national existence of the Jews. Those who em-
braced Christianity escaped these judgments of heaven, Ijecause they believed
in the prophecies foretelling their approach, and fled from the country."—
Livermore.
Luke iii: 9. "Good fruit," kalon, i. e., excellent, choice, fair to look upon.
"Kalon is untranslatable."— Canori Farrar. "Thrown Into fire," is a prophecy
of the woes that soon befell the Jewish nation.
Luke iii: 11. "Two tunics."— "The inner garment worn next to the skin,
generally with sleeves, and reaching usually to the knees, sometimes to
the a ikles. Two tunics indicate but small wealth. Even the poor can spare
something for the still poorer." — Abbott.
LusEiii: 12. "Tax collectors," "tribute takers," is the literal rendering of
the word rendered "publicans," in E. V. The extortionate taxes levied by
Rome were collected by offtosr.^ who ware hated by all Jews.
THE NEW COVENANT. 25
required of you." ^*And soldiers, also, asked him, "What also
ought we to do?" And he said to them, "Extort by violence
from no man ; accuse no one falsely, and be contented with
your wages." ^^And the people, expectant, all reasoned in
their hearts concerning John whether he were the Christ.
^"John answered all, saying, "I, indeed, immerse you with
water; but there comes one mightier than I, of whose san-
dals I am not fit to loosen the strap ; he will immerse you in
LUKEiii: 16. "Holy Spirit and fire." The goodwill receive of his divine
spirit, and the bad will be overwhelmed in the desolations then approaching.
The threshing-floor was Jerusalem; the wheat, those who accepted him; and
the chaff, those who rejected him.
"Inextinguishable fire." Dr. Hammond, a very judicious commentator, says :
"They put fire to the chaff at the windward side, that creeps on and never
gives over, till it hath consumed all the chaff, and so is a kind of asbe.stonpur,
here, a fire never quenchable, till it have done its work." — Com. onMatt.iii: 12.
The fire by which the Jews were destroyed was the fire of divine judgment;
and as it did its work effectually, so it was uuQuenchahle. It is for this rea-
son that the punishment and destruction of the Jews are described in the Old
Testament as being effected by unquenchable fire.
See Isaiah Ixvi: 24. "And they shall go forth, and look upon the carcasses
of the men that have transgressed against me; for their worm shall not die,
neither shall their fire be quenched; and they shall be an abhorring unto all
flesh." The unquenchable fire here spoken of is in this world, as is evident
from the phrases "new moon" and "Sabbath."
Again, Jer. xvii: 27. "Then will I kindle a fire in the gates thereof, and it
shall devour the palaces of Jerusalem, and it shall not be quenched." Fire
kindled in the gates of Jerusalem, which devoured the palaces of Jerusalem,
is said to be unquenchable.
The phrase unquenchable fire (E. V.), is found in four places in the Estab-
lished "Version: Matt, iii: 12; Luke iii: 17; Mark ix: 43, 48. In all these
passages the phrase should be quenchless fire. The Greek word asbestos,
unquenchable, inextinguishable, is the original term in all the passages. The
usage of the word will determine how Greek authors at the time of Christ
employed it.
Strabo [A. D. 70], speaking of the Parthenon at Athens, says, "In which
[temple] was the inextinguishable ?amj:>," meaning the lamp that was kept
continually burning. [Lib. ix, p. 606].
Josephus says [Jewish War, B. ii, ch. xvii: 6], speaking of a fire that used to
bum in the temple— though at the time he wrote [A. D. 80], it had gone out and
the temple was destroyed— "Every one was accustomed to bring wood for the
altar, that fuel might never be needed for the fire, for it continued always uu-
quenchable."
26 'i'HE NEW COVENANT.
[thej Holy Spirit, and fire. ^' Whose winnowing shovel is in
his hand, to thoroughly cleanse his threshing-floor, and to
Plutarch [A. D. 110], mentions the places "In Greece, where is afire un-
quencliahle, as at Delphi and Athens;" meaning the sacred fire of the temples,
which, he says, in the very next sentence, had sometimes gone out. [Plut. in
Numa, p. 202. Edit. Reiske, Lips. 1774].
Eusebius [A. D. 325], describing the martyrdom of Kronon and Julian at
Alexandria, says that "they were earned on camels throughout the whole city,
and in this elevated position were scourged, and at last consumed in un-
quenchable fire," though the fire burned, of course, but tor a very short time.
[Euseb. Eccl. Hist. Lib. vi, cap. 41].
The idea of endless duration was not in the minds of the authors of these
terms. They used the la nguage to denote either literal fire that should burn
until its object was accomplished, or as an emblem of divine judgments,
thoroxigh but limited.
Canon Farrar, in "Eternal Hope," "Consequences of Sin," says, "The expres-
sion 'quenchless lire," — for the phrase ''that never shall he quenched,^ is a sim-
ple mistranslation — is taken from Isa. Ixvi: 2-1, and is purely a figure of
speech, as it is there, or as it is in Homer's Iliad., xvi: 123." In his Appendix
to the volume he observes : "It was in answer to the bitter taunt of Celsus,
that the God of the Christians kindled a tire in which all biit the C.hristians
should be burned, that Origen first argued that the fire should possess a puri-
fying quality (katharsion) for all those who had in themselves any materials
for it to consume. All, even Peter and Paul, must pass through this fire (Isa.
xliii: 2) and ordinary sinners must remain in it till purged. It was, in fact,
remorse for remembered sin, a 'figurative representation of the moral process
by which restoration shall be effected.' "
M.VTT. iii : 10 ; Luke iii : 9-17. Bishop Pearce says, "the punishment to come,
in the destruction of the Jewish state;" Kenrick, "the impending punishment
in the destruction of the Jewish state;" Dr. Clarke, "the desolation which was
about to fall on the Jewish nation."
But the same words may be applied to the consequences of any sinful career,
whether of an individual or of a nation. The wrath to come is awaiting, not
in another world, but here, in this.
The evangelist here announces a calamity about to come on the Jewish peo-
ple. The trees were the Jewish people, the ax the cause of their overthrow.
Such is the use of these terms in the Old Testament. See Isa. xl : 24 ; Jer. x :
2-3; xxii: 6-8. We quote the latter passage, to illustrate the Old Testament
usage.
"For thus saith the Lord unto the king's house of Judah : Thou art Gilead
unto me, and the head of Lebanon; yet surely I Avill make thee a wilderness,
and cities which are not inhabited. And I will prepare destroyers against thee,
every one with his weapons; and they shall cut down thy choice cedars, and
cast them into the tire. And many nations shall pass by the city, and they
shall say every niaa to his neighbor, Wherefore hath the Lord done thus un-
to this great city?"
Commentators of all churches apply this language to this world.
THE NEW COVENANT. 27
gather the wheat into his granary; but he will consume the
chaff with inextinguishable fire." ^^And exhorting many
other things, he preached good news to the people.
THE BAPTISM OF JESUS.
Matt, iii: 13-17. Then comes Jesus from Gralilee to the
Jordan, to be immersed by John. "But he refused him,
sajdng, "I have need to be immersed by you, and you come
to me!" ^^And Jesus answered and said to him, "Permit [it]
now, for it is becoming in us, thus to fulfill all righteousness."
Then he permitted him. ^"^And when he was immersed,
"We risk little in referring this to the Roman power and armies, which, as
an ax, most vehemently cut away the very existence of the Jewish polity and
state." — C'abnet.
"It was customary with the prophets to represent the kingdoms, nations and
individuals, whose ruin they predicted, under the notion of forests and trees,
doomed to be cut down. See Jer. xlvi: 22, 23; Ezek. xxxi: 3-12. The Bap-
tist employs the same metaphor. The Jewish nation is the tree, and the
Romans the ax, which, by the just judgment of G-od, was speedily to cut it
down."— 2>r. A. Clarke.
"In this whole verse (the 12th), the destruction of the Jewish state is ex-
pressed in the terms of husbandmen ; and by the wheat being gathered into
the garner, seems meant, that the believers in Jesus should not he involved in
that calamity." — Biahop Pearce.
"The Romans are here termed God's fan, as in verse 10, they are called his
ax, and in chapter xxii : 7, they are termed his troops or armies. His floor-
does, not this mean the land of Judea, which had been long, as it were, the
threshing-floor of the Lord? God says he will now, by the winnowing fan,
(viz. : the Romans), thoroughly cleanse his floor — the wheat — those who believe
in the Lord Jesus, he will gather into his gamer — either take to heaven from,
the evil to come, or put in a place of safety, as he did the Christians, by send-
ing them to Pella, in Ccelosyria, previously to the destruction of Jerusalem.
But he will burn up the chaff— the disobedient and rebellious Jews, who would
not come unto Christ that they might have life." — Dr. Adam Clarke.
Man is compared to a fruitless tree, that is destroyed because barren. No
point of the description is literal — neither the tree, the ax, the fruit, nor the
ftre. The nation, or the individual, that does not serve God, perishes ; that is,
passes through a process of decay, destruction, as the penalty of sinfulness;
not annihilation, nor ceaseless torment, but that moral condition for which
the Scriptures have no better name than death.
28 THE NEW COVENANT.
Jesus immediately ascended from the water; and behold, the
heavens were opened, and he saw the Spirit of Grod, de-
scending like a dove, resting on him. ^'And behold, a voice
out of the heavens, saying, "This is my son, the beloved,
in whom I delight."
Mark i: 9-11. It occurred, in those days, that Jesus
came from Nazareth of Gahlee, and was immersed by John,
in the Jordan. ^°And, ascending from the water, he im-
mediately saw the heavens opened, and the Spirit, like a
dove, descending and remaining on him. "And a voice came
from the heavens, "Thou art my son, the beloved, in whom
I delight."
Lukeiii: 21-22. And it occurred, when all the people
had been immersed, Jesus also having been immersed, and
praying, the heaven was opened, "^and the Holy Spirit de-
scended upon him, in bodily form, like a dove, and a voice
came out of heaven, [saying], "Thou art my beloved son, in
thee I dehght."
THE TEMPTATION.
Matt, iv: 1-11. Then Jesus was impelled by the spirit
into tjie desert, to be tempted by the accuser. "And after he
had fasted forty days and forty nights, he was hungry.
•Then the tempter came to him, and said, "If you are God's
son, speak, that these stones become loaves." *But he an-
swered and said, "It is written,
" 'Man shall not live by bread alone.
But by every word that proceeds from the mouth of God.' "
Then the accuser took him into the holy city, and set him
on the parapet of the temple, ^and says to him, "If you are
God's son, throw yourself down, for it is written,
" 'He shall give his angels charge concerning thee,
THE NEW COVENANT. ' 29
They shall bear thee up on their hands,
Lest thou strike thy foot against a stone.' "
'Jesus said to him," Again it is written, 'Thou shalt not tempt
the Lord, thy God.' " 'Again, the accuser takes him into an
exceedingly high mountain, and shows him all the kingdoms of
the world, and their glory, 'and says to him, "I will give all
these things to you, if you will fall down and render hom-
age to me." '"Then Jesus says to him, "Begone, adversary!
for it is written,
" 'Thou shalt render homage to the Lord, thy God,
And only to him shalt thou do service.' "
"Then the accuser left him, and behold, angels came, and
ministered to him.
Marki: 12-13. And immediately the spirit drives him
into the desert. ''And he was in the desert forty days,
tempted by the adversary, and was among wild beasts; and
angels served him.
Luke iv: 1-13. And Jesus, full of [the] Holy Spirit, re-
turned from the Jordan, and was led in the spirit, in the
desert, 'forty days ; being tempted by the accuser. And he
ate nothing in those days ; and when they were ended, he
was hungry. ^Now the accuser said to him, "If you are
God's son, command this stone to become a loaf." *And
Jesus answered him, "It is written that on bread alone man
shall not live." 'And he led him up and showed him all
the kingdoms of the inhabited earth, in a moment of time.
'And the accuser said to him, "I will give you the control of
all this, and their glory, for it has been bestowed upon me,
and I will bestow it on whomsoever I please. 'If, then, you
will render homage to me, it shall all be yours." 'And Jesus
answered and said to him, "It is written,
" 'Thou shalt do homage to God, thy Lord,
And only to him shalt thou render service.' "
30 » THE NEW COVENANT.
^Now he brought him to Jerusalem, and placed him on
the parapet of the temple, and said to him, "If you are
God's son, throw yourself down from this place; ^''it is written,
" 'He will give his angels charge concerning thee, to guard
thee,' " and
nil <They shall bear thee up on their hands.
Lest thou strike thy foot against a stone.' "
^^And Jesus, answering, said to him, "It is said,
" 'Thou Shalt not tempt God, thy Lord.' "
^^And when he had ended every temptation, the accuser
departed from him for a season.
THE DIVINE WORD.
John i: 1-5, 9-14:, 16-18. 'In [the] beginning was the
Matt, iv: 1-11; Mark i: 12-13; Luke iv: 1-13. "The temptation."— This
account is not to be taken literally. It is an allegory. That it is symbolical
and not historical see Lange, Hase, Weisse, Olshausen, Neander, Ullmann, etc.
Jesus "was tempted, in all points as we are." The "accuser," or the "adver-
sary;" the devil or the satan, diabolos, satanas, means false accuser, and oc-
curs thirty times, three times plural, 2 Tim. iii: 3; 1 Tim. iii: 11; Tit. ii: 3,
and stands for the inducements that arise out of man's animal nature to
draw the higher nature down ; animal appetite, ambition, service of evil for
the sake of worldly good. Jesus felt all these as we feel them. They were
without sin in him, because he put them aside and triumphed over them.
The practical use of the allegory is to teach us to turn a deaf ear to the in-
ducements that beset us, exactly such as beset him. Matthew and Luke rep-
resent Jesus as calling the tempter satan or adversary, opponent; while
Mark calls him devil or accuser, assailant. Both stand for the same thing.
James says, "Every man when he is tempted is drawn away by his own lusts,
and enticed." James describes, in plain terms, what are personified and alle-
gorized in dramatic form by the evangelists. Satan, the devil, the tempter,
is the "law of the members," the animal nature, assailing the moral or spir-
itual being.
John i: 1. The Greek logos, here rendered "word," denotes God's wisdom
or energy. It occurs frequently in the Scriptures, with a variety of significa-
tions. In this case it might be left untranslated, as one of the titles of Jesus :
"In the beginning was the Logos," etc. "The Logos was with God :" pros con-
veys the idea of close relation; the Word was co-operating with God. Norton
observes : "It was his (John's) purpose, in the introduction of his gospel, to
declare that Christianity had the same divine origin as the universe itself ;
that it was to be considered as proceeding from the same power of God.
Writing in Asia Minor for readers, by many of whom the term Logos was more
THE NEW COVENANT. 31
Word, and the Word was with God, and God was the Word.
familiarly used than any other, to express the attributes of God. viewed in rela-
tion to his creatures, he adopted this term to convey his meaning, because,
from their associations with it, it was fitted particularly to impress and affect
their minds; thus connecting the great truth which he taught with their
former modes of thinking and speaking. But upon the idea primarily ex-
pressed by this term, a new conception, the conception of the proper person-
ality of those attributes, had been superinduced. This doctrine, then, the
doctrine of an hypostatized Logos, it appears to have been his purpose to set
aside. He would guard himself, I think, against being understood to counte-
nance it. The Logos, he teaches, was not the agent of God, but God himself.
It is so that seeing his power and Godhead is made equivalent to knowing
God. Thus, also, our Savior, appealing to the miracles which he wrought,
argued that the divine power or energy, manifested by them, yielded sufficient
proof that they were not simply wrought by divine power, but truly the
works of God." "God was the Word" is the correct form of the sentence. [See
Luther, Wyckliffe, Tyndal, Cranmer, Vulgate, etc.]
Logos is vised by John as in the Septuagint. The author of Proverbs rep-
resents Wisdom (Greek logos), as saying, Prov. viii: "Jehovah possessed me
in the beginning of his way, before his works of old. I was by him as a mas-
ter-builder (or foster-child), and I was daily his delight, rejoicing always be-
fore him." The author of Ecclesiasticus employs logos as John does, as a per-
sonification of wisdom. "Wisdom shall glory in the midst of her people, in the
congregation of the Most High shall she open her mouth : 'He created me from
the beginning, before the world, and I shall never fail. In the holy tabernacle
I served before him. I am the mother of fair love and fear and knowledge and
holy hope. Come unto me all ye that be desirous of me, and fill yourselves
with my fruits. They that eat me shall yet be hungry, and they that drink
me shall yet be thirsty' " [Ecclesiasticus xxiv : 1-22].
The definition of logos, as given by Parkhurst, is as follows: "1. A word,
(Matt, viii: 16; Luke vii: 7). 2. A saying, speech, discourse, conversation
(Matt, xii: 32; xv: 12; xix: 22; xxii: 15; xxvi: 1; John iv: 39; Acts v: 24).
3. A report, rumor (Matt, xxviii: 15; Lukev: 15; vii: 17). 4. A saying, a com-
mon saying, a proverb (John iv: 37). 5. The word of God, whether of the law
(Matt, vii: 13), or of the gospel (Matt, xiii: 19-23; Markii: 2; xvi: 20; Acts
viii: 4; 2 Tim. iv: 2). It sometimes implies the profession and practice of
the gospel (see Matt, xiii: 21; Markiv: 17; John viii: 31; Rev. i: 9; xx: 4).
(?. Speech, eloquence (1 Cor. ii: 1; 2 Cor. xi: 6). 7. Ability to speak, utter-
ance (Eph. vi: 19). 8. Reason, the faculty of reasoning, or discoursing (Acts
xviii: 14). 9. An account; i. e., of one's actions or proceedings given to a su-
perior (Rom. xiv: 12; Matt, xii: 36; Acts xix: 40; Heb. xiii: 17; 1 Pet. iv: 5).
10. A discourse in writing, a treatise, particularly of the historical kind (Acts.
1: 1). 11. An account, a computation of debts or expenses (Matt, xviii: 23;
XXV : 19). 12. Account, value, regard (Acts. XX : 24). 13. An account, cause
(Matt, v: 32; Acts x: 29). 14. Show, appearance, pretense (Col. ii: 23). 15.
An affair, matter, thing, which may be the subject of discourse (Lukei: 4;
Acts viii: 24; xv: 6). 16. The divine and substantial Word of God, i. e., the
second person of the ever blessed Trinity (John i: 1, 14; 1 Johni: 1; v: 7;
Rev. xix: 13. Comp. 2 Pet. iii: 5; Heb. iv: 12, 13; Luke i: 2)."
32 THE NEW COVENANT.
'^This was in [the] beginning with God. ^All things were
done through it^ and without it not even one thing was done
that has been done. "'In it is hfe, and the hfe was the hght
of men. ^And the hght shines in the darkness, and the
darkness did not apprehend it. ^It was the true hght which,
coming into the world, enhghtens every man. ^'^It was in the
world, and the world was made through it, and the world did
not know it. ^^It came to its own, and they who were its own
received it not. ^"But as many as received it, to them it
gave authority to become children of God, to those that be-
lieve in its name; ^'who were not made of bloods, nor of
the will of flesh, nor of the will of man, but from God.
'*And the Word became flesh, and tabernacled among us, and
we beheld his glory, a glory as of an only begotten of a
Father, full of favor and truth. ^^Because we have all re-
ceived out of his fulness, favor upon favor. "For the law
was given through Moses; the favor and the truth came
through Jesus Christ. ^*No man has ever seen God : the only
begotten son, he who is in the bosom of the Father, he has
interpreted [him].
John 1:3. (7 ino mat, produced, become, the word is found more than 700
times in the New Testament, and never means create. This gospel contains it
fifty-three times, and it always denotes done, become, etc.— The neuter pro-
noun is preferred until the writer indicates personificafcion. "All things were
done through it " [the Logos'}.
JoHNi: 10, 11. "Unto his own (home) and his own (people) received him
not."
JOHNi: 14. "The word became incarnate." "In the language of the syna-
gogue, the term sarx was so often employed to denote a human being, that
the evangelist's expression would not sound so harshly in the ears of those
accustomed to that idiom, as the literal version of the word does in ours."—
Cam/pbell.
Norton says, "The word sarx; in its primitive laeaning flesh, is often used to
denote raau.. When it is said that the Logos, or the Power of God, became a
man, the meaning is that the Power of God was manifested in and exercised
through a man. It is afterward, by a figurative use of language, identified
with Christ."
THE NEW COVENANT. 33
John i: 6-8, 15. There came a man named John, who
was sent from God. 'He came for testimony, that he
might testify concerning the hght, that all might believe
through him. ^He was not the light, but [came] that he
might testify concerning the hght. '^John testified concern-
ing him, and exclaimed, "This is he of whom I said, *He
who follows me is in advance of me, for he is my superior.' "
John's testimony.
John i: 19-34. And this is the testimony of John, when
the Jews sent to him priests and Levites from Jerusalem,
to ask him, "Who are you?" ""And he confessed, and denied
not, but confessed, "I am not the Christ." ^^And they again
asked him,"Who then? Are you Elijah?" And he says, "I am
not." "Are you a prophet?" and he answered, "No." ^^They
said therefore to him, **Who are you? that we may answer
those that sent us. What do you say concerning yourself?"
'^^He said, "I am a voice crying in the desert, 'Make the Lord's
way straight,' as Isaiah the prophet, said." "''And they were
^eni from the Pharisees; "^and they questioned him, and said
to him, "Why, then, do you immerse, if you are not the
Christ, nor Elijah, nor the prophet?" ^^John answered them,
John i: 18. Westcott and Hort give monogenes theos in the text, and m.
huios in the margin. The revision places "Son" in the text, and "God" in the
margin. It has been suggested that, originally, the word was an abbreviation
of the Greek for "Son," which became corrupted into an abbreviation of God'
and so was transmitted. "Begotten God" is so manifestly incorrect that it
has generally been regarded as a corruption. In his eighth edition Tischendorf
adopts "Son" as the authorized reading.
John i : 15. The precedence here indicated Is of character. Priority of time
is not meant.
' 3
34 THE NEW GOVEWANT.
saying, "I immerse in water. There stands among yon
one whom you do not know; he who comes after me, "Hhe
strap of whose sandal I am not fit to loosen." ^^These things
occurred in Bethany, beyond the Jordan, where John was
•immersing. ""On the next day he sees Jesus coming to him,
and says, " See the Lamb of God, who takes away the sin of
the world. ^"This is he of whom I said, 'A man comes after
me, who is before me, for he is my superior. "^And I did not
know him; but that he might be manifested to Israel, be-
cause of this I have come immersing in water. " ^^And John
bore testimony, saying, "I saw the Si)irit, like a dove, de-
scending out of heaven, and remaining on him. ^^And I
did not know him; but he who sent me to immerse in water,
he said to me, "On whom you shall see the Spirit descending
and remaining on liim : this is he who immerses in [the]
Holy Spirit. ^*And I have seen, and testified that he in
God's Chosen. ^^
THE FIRST DISCIPLES.
John i: 35-51. On the next day, John was again stand-
ing, and two of his disciples, "''and observing Jesus, as he
walked, he says: "See the Lamb of God." ^^And the two
disciples heard him speak, and they followed Jesus. ^'And
Jesus turned and saw them following, and says to them,
"What do you seek?" and thdy said to him, "Eabbi," which,
translated, means teacher, "Where are you dwelling?" ^°He
says to them, "Come, and you shall see." They, therefore,
went and saw where he dwelt, and they dwelt with him that
day; it was about the tenth tour. *'^Now, Andrew, Simon
Peter's brother, was one of the two who had heard from
John and followed him. "First he finds his own brother
Simon, and says to him, "We have found the Messiah,"
THE NEW COVENANT. 35
which, being translated, is Christ. ''"He led him to Jesus.
Jesus looked at him, and said, "You are Simon, the son of
John; you shall be called Kephas, which, translated, is Peter.
*^0n the next day, he wished to go to Galilee, and he finds
Philip, and Jesus says to him, "Follow me." "Now Phihp
was from Bethsaida, Andrew and Peter's city. *Thilip finds
Nathaniel, and says to him, "We have found him of whom
Moses in the law and the prophets wrote, Jesus of Nazareth,
the son of Joseph." *^And Nathaniel said to him, "Can any
good thing proceed from Nazareth?" Philip says to him,
"Come and see." ^' Jesus saw Nathaniel coming to him, and
said concerning Nathaniel, "See! a genuine Israelite, in
whom is no deceit." ''^Nathaniel says to him, "How do you
know me?" Jesus answered and said to him, "I saw you
under the fig-tree, before Philip called you." ''^Nathaniel
answered him, "Rabbi, you are God's son! You are king
of Israel." ^° Jesus answered and said to him, "You believe
because I told you that I saw you under the fig-tree. You
shall see greater things than these." ^^And he said to him,
"Truly, truly, I say to you, you shall see the heaven opened,
and the angels of God ascending and descending on the Son
of Man."
THE MAKRIAGE IN KANA.
John ii: 1-12. And on the third day a marriage occurred
in Kana of Gahlee, and Jesus's mother was there. ^And
Jesus, and also his disciples, were invited to the marriage.
^And they had no wine, because the wine of the marriage feast
was exhausted. Then says Jesus's mother to him, " There is
JoHNi: 42.— Kephas is the Aramaic of which Peter is the Greek, meaning
rock or stone.
36 THE NEW COVENANT.
no wine." *And Jesus sajrs to her, "Woman, what have you
to do with me ? My hour has not yet come. " ^His mother
says to the servants, "Do whatsoever he may tell you." ^And
there were six stone water- jars placed according to the mode
of purification of the Jews, each holding two or three am-
phoras. ''And Jesus said to them, "Fill the water-jars with
water." And they filled them to the brim. 'And he says to
them, "Draw, now, and carry to the ruler of the feast." And
they carried it. 'And when the ruler of the feast tasted the
water become wine, and did not know whence it was — but
those servants who had drawn the water knew — the ruler of
the feast called the bridegroom, and says to him, ^""Every
man places the good wine first, and when they have drunk
freely, the inferior, hut you have kept the good wine till now."
"This first of the signs Jesus wrought in Kana of Galilee,
and manifested his glory. And his disciples believed in him.
^^ After this he went down into Kapharnaum, he and his
mother, and brothers, and disciples, and remained there a
few days.
John il : 4, "Woman" sounds harsh to us, as addressed to his mother, by
the Savior, but the term as used in Greek was one of great respect; something
like our use of madam, but even more considerate and respectful.
John ii : 6. The Jewish hath, seven and a half gallons. If this be meant,
the amount of wine made was one hundred and twenty gallons. The act of
changingwater Into wine has been regarded by many as incredible. It is easy
to believe that it was done through the superhuman knowledge possessed by
our Lord, who effected the transformation ; but, no doubt, by a process entirely
in harmony with the laws of nature.
JoHNii: 10. The word here used conveys no hint of intoxication. It is
from meta thuein, to drink after sacrifice. Isaiah uses it, Iviii: 11, a well
watered garden. *
I»./luirT XII.
THE FIRST PASSOVER.
TIME— ONE YEAE.
C5LEANSING THE TEMPLE. •
John ii: 13-25. And the Jews' passover was near; and
Jesus went up to Jerusalem. "And he found the brokers sitting
in the temple, and those that sold sheep, and oxen, and doves.
''And he made a scourge of rushes, and drove them all out
of the temple, both the sheep, and the oxen, and he poured
out the brokers' coin, and overturned their tables; ^'^and said
to those that sold doves, "Take these things hence, and make
not my Father's house a house of merchandise. " "His dis-
ciples remembered that it was written, "[The] zeal of thy
house consumes me." ^^Then the Jews answered and said to
him, "What sign do you show us, seeing that you do these
things?" '^Jemis answered and said to them, "Destroy this
temple, and I will raise it in three days." ^''Then the Jews said,
"This temple was forty-six years building, and will you erect
it in three days?" ^^But he spoke "concerning the temple of the
body. "When, therefore, he was raised from the dead, his
disciples remembered that he said this ; and they believed the
JoHNil: 14, 17. The cleansing of the temple was an act of reform, which
could hardly be condemned by any Jew, inasmuch as the presence there of
animals and traffic was contrary to law, Jesus used the whip of rushes to
drive out the animals, not the merchants, say some, but the language implies
that he made a general cleansing.
38 THE NEW COVENANT.
Scripture, and the word that Jesus had spoken.
^^And when he was in Jerusalem, at the feast of the pass-
over, many beHeved in his name, [by] beholding his signs,
which he wrought. -*But Jesus did not trust himself to them ,
because he knew them all, ^^and because he did not require
that any one should testify concerning man, for he knew
what was in man.
JESUS AND NICODEMUS.
John iii: 1-21. And there was a man of the Pharisees,
named Nicodemus, a ruler of the Jews ; ^the same came to
him by night, and said to him, "Eabbi, we know that you
are a teacher come from God ; for no man can do these signs
that you do unless God be with him." ^ Jesus answered,
"Truly, truly I say to you, unless a man be begotten from
abjove, he cannot see the reign of God." '^Nicodemus says to
him, "How can a man be begotten when he is old? Can he
enter a second time intoJiis mother's womb, and be born?"
"Jesus answered, "Truly, truly I say to you, unless a man be
begotten of water and spirit, he cannot see the reign of
heaven. *^That which is born of the. flesh is flesh, and that
which is born of the spirit is spirit. ^Wonder not that I said
John iii : 3. Begotten from above, instead of born again, is the correct read-
ing. The phrases, "kingdom of God," "kingdom of heaven," "the kingdom,"
etc. (E. V. andE. V.), denote the. reign of truth and goodness in the human
heart, and in this world. It rarely, if ever, means the realm of holiness and
happiness in the immortal state. Reign, signifying rule, or sway, seems bet-
ter than kingdom, which, to the ordinary ear, carries the idea of an outward
organization.
John iii: 5. "Verily," i. e., "trijly." The word amen uttered by the Savior
is recorded seventy-six times by the evangelists: twenty-nine by Matthew,
fifteen by Mark, eight by Luke and twenty-four by John. Its repetition by
them all is an incidental proof of the accuracy of their records.
THE NEW COVENANT. ^9
to you, you must be begotten from above. 'The Spirit
breathes where it will, and you hear its voice, but you know
not whence it comes, nor where it goes; so is every one that
is born of the Spirit." ^Nicodemus answered and said
to him, "How can these things occur?" "^ Jesus answered and
said to him, ""Are you the teacher of Israel, and know not
these things? Truly, truly I say to you, we speak what we
know, and testify [to] what we have seen! and you do not
receive our testimony. ''If I have told you earthly things, and
you beheve not, how will you believe if I tell you heavenly
things? '^And no man has ascended into heaven except the
Son of Man, he who descended from heaven. '^And as Moses
lifted the serpent in the desert, so must the Son of Man be
hfted, '"that every one who believes in him, may have seonian
life. 'Tor God so loved the world that he gave the Son,
the only begotten, that every one that beheves in him
may not be destroyed, but have aeonian life. "For God sent
John iii: 8. Instead of rendering ^jweitwa "wind," in v. 8, as does E. V., we
prefer to render it uniformly spirit. "That which has been born of the Spirit
is a^ivit—pneumatos is pneuraa. The pnentna hresbthes where it wills, etc.,"
that is, the Spirit.
The Sinaitic adds "of the water," as in verse 5.
John iii: 16. "^Eonian life" is erroneously supposed by many to lie endless
life, in the immortal state. The adjective amnios is derived from aidn. As
the latter denotes age, jeon, — and sometimes the Christian age, the formermust
mean an indefinite, yet limited period corresponding thereto. This is the gen-
eral use in the Bible of words derived from aicm. See Gen. ix : 12, 16 ; xvii : 8, 13,
19; Numb. xxv:13: Ex. xii:14, 17; xxvii:21 ; xxviii:43; xxix: 28; xxx:21;
xxxi:16, 17; Lev. vi:18, 22; vii:34, 36; x:15; xvi: 29, 31, 34; xvii:7; xxiii:
14, 31, 41; xxiv:3, 8, 9; Numb. x:8; xv: 15; xviii: 8, 11, 19, 23;xix:10, 21;
2 Sam. xxiii: 5; 1 Chron. xvi: 17; Isa. xxiv:5; Ezek. xvi: 60; Ps. lxxvii:5;
Isa. Ixiii: 11; Jer. vi: 16; xviii: 15; xxii: 15; Isa. Iviii: 12;lxi: 4; Ezek. xxvi:
20; Prov. xxii: 28; xxiii; 10; Ezek. xxxvi:2; xxxv:5; Isa. liv:8; Jer. v:22;
xviii: 16; xxv:9, 12; Ezek. xxxv:9; Jer. xx:ll; xxiii:40; li:39; Micah. ii:
9. The land of Canaan was to be an aeonian possession to the Jews, Gea.
xvii: 8; xlviii: 4, and j^et they lost it; the hills are a^onian, Gen. xlix: 26, and
yet they are to be destroyed, for every mountain and hill will be made low ;
the priesthood of Aaron was feonian. Numb, xxv : 1 3, and yet it has been abro-
40 THE NEW COVENANT.
not the Son into the world to judge the world, but that the
world through him should be saved. ^^He that believes in
gated; the Jewish law was to be seonian, Lev. xvi: 34, and yet it is followed
by Christianity; Gehazi's leprosy was to last "forever," 2 Kings v: 27, eis ton
aidna, and yet it ended at the grave; bondmen were to be servants "forever,"
and yet the year of jubilee, every fiftieth year, emancipated them; Jonah waai-
in the fish "forever," ii:6, and yet he was there but three days. These and
many other passages show that the general meaning is limited duration.
So the phrase seonian life does not denote endless duration. It is that spirit-
ual condition resulting from Christian faith. John iii : 36, "He that believes on
me has eeonian life." See v. 16, also vi : 47, 54, xvii : 3, x ; 28, xiv : 50. This life
may be, often is, a temporary possession. Men have it, and fall from grace,
and lose it. Its nature is described, John v : 24, "He that believeth on him
that sent me, liath seonian life, — is passed from death unto life." John xvii:
3, "This is seonian life, to know thee, the only true God, and Jesus Christ,
whom thou hast sent." It is not necessarily of endless duration.
"uEonian life," "this aeon," and "the aeon to come," are more euphonious than
"age-long life," "this age," and "the age to come." These words are not in
common use, yet they are the best rendering of the Greek, Tennyson uses
the word:
"Draw down seonian hills, and sow
The dust of continents to be."
iEofi is found occasionally in literature, meaning age— age-long is the sense of
the adjective. Wherever zden aidnion. occurs in the N. T. it denotes the
Christian life, regardless of its duration, carrying with the meaning of indefi-
nite duration the sense of the quality of the true life.
John iii : 16. "God so loved the world, that he gave the only begotten Son."
Jesus did not come to perform his great work because he had prevailed on the
Father to allow him to come; or because he desired to avert God's purpose to
destroy his rebellious offspring. He was the agent of God, came because God
sent him, and he labors not to render God good to his children, but to perform
the erran'd on which he was sent by the Father, of his own goodness, to "recon-
cile the world unto himself." The mission of Jesus was the effect of God's
love, not the procuring cause of it. He came, not to purchase, but to mani-
fest that love; not to turn away divine wnrath, but to exhibit unchangeable
love. The idea that God regarded his children with anger, and that Jesus
came to avert divine wrath, by the sacrifice of his own blood, is distinctly and
positively contradicted here; and an assurance is given, that he came because
God already loved the world. The same testimony is given by the aposdes,
Eom. v: 8; 1 John iv: 9, 10. The iDorld here has its most extensive import,
denoting the whole race of man. All were in equal need of the blessing, and
the Giver is impartial.— Paige. "It was for all the world. He tasted 'death
for every man,' Heb. ii : 9. 'He died for all,' 2 Cor. v : 15. 'He is the propitia-
tion for the sins of the whole world,' 1 John ii: 2,."— Barnes.
John iii : 18. Instead of condemned, we give the accurate meaning of krlne-
tai, judged. This meaning is recognized and adopted in the New Revision.
THE NEW COVENANT. 41
him is not judged; he that does not beheve has already been
judged, because he has not believed in the name of the only-
begotten Son of God. "And this is the judgment, that the
lighb has come into the world, and men loved the darkness
rather than the hght, for their works were evil. ■''For every
one who practices vile things, hates the hght, and comes not
to the light, lest his works may be detected. -^But he who
does the truth, comes to the hght, so that his works may be
manifested; because they have been wrought m (iod."
John's last testimony.
John iii: 22-88. Afterward Jesus and his disciples went
into the land of Judea, and there he remained with them,
and immersed. ''•^And John also immersed in ^Enon near
Saleim, because there were many waters there; and they
went, and were immersed. '*For John had not yet been
thrown into prison. "'A dispute then occurred between John's
disciples and a Jew, about purifying. ^'^And they came to
John and said to him, "Rabbi, he who was with you beyond
Jordan, to whom you have testified, behold, he immerses,
and all men come to him." -'John answered and said, "A
man can receive nothing unless it be given him from heaven.
^*You yourselves bear me testimony that I said, 'I am not
the Christ, but I am sent before him.' -^The bridegroom is he
who has the bride. But the friend of the bridegroom, he
who stands and hears him, rejoices with joy because of the
bridegroom's voice; this my joy is therefore completed.
"He must increase, but I must diminish. ^^He that comes
from above is over all; but he that is on the earth, is of the
Juds^e, judged, etc., take the place of condemn, damn, condemned, damned, in
the E. v., as they do in this translation.
42 THE NEW COVENANT.
earth, and speaks of the earth. He that comes from heaven
is above all ; ^"he testifies of what he has seen and heard,
and no man receives his testimony, ^sjjg ^j^g^^ receives his
testimony has set his seal that God is true. ^*For [he] whom
God has sent speaks the words of God ; for he gives not the
Spirit by measure. ^^The Father loves the Son, and has given
all things into his hand. '^^He that believes in the Son has
SBonian life ; and he who disobeys the Son shall not see life,
but the anger of God dwells on him. "
Christ's more public ministry.
Matthew iv: 12-16. When he had heard that John was
delivered up, he departed into Gahlee. ^^And he left Naza-
reth, and resided in Kapharnaum by the lake-side, in the bor-
ders of Zebulun and Naphtali, "so that the word spoken
through the prophet Isaiah might be verified, saying,
^^"The land of Zebulun and the land of Naphtali,
Near the lake beyond the Jordan,
John iii: 35. "The Father loves the Son and has given all things into
his hands." This is one of the statements of the great truth that ultimately-
universal sway shall be exercised Iby the Redeemer, and that he shall be Lord
of alL
John iii. 36. "Shall not see life." This is a simple statement of the
effects of belief and unbelief, regardless of the duration of the consequences.
As long as one believes, life abides with him, the seonian life of the Gospel,
while the unbeliever is deprived of this life. "He that believes has asonian
life," though by unbelief he may forfeit it, and regain it again by believing
again. Such passages as these illustrate the New Testament use of the term.
"You hath he quickened who were dead in trespasses and sins."— Eph. ii:l.
The believer has "passed from death imto life." — John v:24. "We know-
that we have passed from death unto life because we love the brethren."—!
John iii: 14. "To be carnally minded is death., but to be spiritually minded
is life and peace."— Rom. viii: 6.
The question of the duration of the life or the "wrath" is not raised in this
passage. It remains, in either case, as long as the condition remains that
causes the life or the wrath.
THE NEW COVENANT. 43
Galilee of the Gentiles;
^^The people that sat in darkness
Saw a great Hght,
And to those sitting in [the] region of death-shadow,
To them a light has arisen."
Luke iv: 14-15. And Jesus returned in the power of the
spirit into Galilee, and a report of him went out into all that
region; ''and he taught in their synagogues, glorified by all.
Mark i: 14-15. ^^^^ ^^^^^ ^^^^^ ^^^ dehvered up, Jesus
came into Galilee, preaching the good news of God, ^'^and
saying, "The period is fulfilled, and the reign of God has
come nigh; reform and believe the good news."
Luke iii: 19-20. But Herod, the tetrarch, being reproved
by him concerning Herodias, his brother's wife, and concern-
ing all the evils committed by Herod, -"^added this also to
all [the rest, that] he shut up John in prison.
THE WOMAN OF SAMAKIA.
John iv: 1-42. When, therefore, Jesus knew that
the Pharisees had heard that Jesus was making and immers-
ing more disciples than John — "though Jesus himself, indeed,
did not immerse, but his disciples [did] — ^he left Judea, and
went into Galilee. *And it was necessary for him to pass
through Samaria. °He came therefore, into a city of Sama-
ria, called Sychar, near by the field that Jacob gave to his
John iv : 2. Jesus did not observe the rite of baptism. He submitted to it
in his own person, but never administered it, and Paul thanked God that he
had baptized only those he named.— [See I Cor. i: 14.]
This would seem to indicate that the rite has not that vital importance
which has been attached to it by some Christians. It cannot be "saving" to
be thus spoken of. A beautiful and impressive symbol , the outward sign of
an inward purpose, its value is to discharge the consciences of those observ-
ing it.
44 'J^HE NEW COVENANT.
son Joseph. ®And Jacob's fountain was there. Jesus, then,
as he was fatigued from the journey, was sitting by the fount-
ain; it was about the sixth hour. 'A certain Samaritan
woman came to draw water. Jesus says to her, "Give me
to drink. " ^For his disciples had gone into the city to buy
provisions. ^Then the Samaritan woman said to him, "Why
do you, a Jew, ask drink from me, a Samaritan woman?"
^'^ Jesus answered and said to her, "If you had known God's
gift, and who he is that says to you, 'Give me to drink,'
you would have asked him, and he would have given • you
living water." ^^She says to him, "Master, you have no
bucket, and the well is deep ; whence then have you the liv-
ing water? ^"Are you greater than our father Jacob, who
gave us the well? He drank also of it, himself, and his sons,
and his flocks." ^^ Jesus answered and said to her, "Every
one that drinks of this water will thirst again. "But who-
ever drinks of the water that I shall give him, shall not thirst
to the ason, but the water that I shall give him shall become
in him a fountain of water, welling up into aeonian hfe."
^^Says the woman to him, "Master, give me this water, that
I may not thirst, nor come over here to draw." ^*^He says to
her, "Go, call your husband, and come here." ^'The woman
answered and' said to him, "I have no husband." Jesus said
to her, "Well did you say, ^^'I have no husband,' for you
have had five husbands, and he whom you have now is not
John iv:9. This sentence is rejected by Tischendorf in his eighth critical
edition: "For Jews have no dealings with Samaritans."
John iv: 11. "Nothing to draw with" can be properly rendered, " no buck-
et." Oriental wells had no permanent buckets, but each traveler carried his
own.
John iv : 14. The noun and the adjective here occur together, and the verse
has this meaning: "Shall not thirst for the (Christian) agg, but— welling up
Into the life (Christian) of the age."
THE NEW COVENANT. 45
your husband; you have truly said this." ''The woman said
to him, "Master, I see that you are a prophet. '"Our fathers
worshiped in this mountain, and you say that in Jerusalem
is the place where it is necessary to worship." -Mesus says to
her, "Beheve me, woman, that an hour is coming when
neither in this mountain, nor in Jerusalem, will you worship
the Father. "What you worship, you know not, what we wor-
ship, we know, because the salvation is from the Jews. ''But an
hour is coming, aud is now, when the real worshipers will
worship the Father in spirit and truth; for the Father seeks
just such to be his worshipers. '*God is spirit, and those
who worship must worship in the spirit of truth:' ''The
woman said to him, "I know that Messiah comes,— he that is
called Christ,— when he comes, he will tell us all things."
'Me-sus said to her, "I that speak to you am [he]." '^And
thereupon his disciples came, and wondered that he talked
with a woman; nevertheless, no man said to him, "What
seek you?" or, "Why do you talk with her?" '^The woman,
therefore, left her water-jar, and went into the city, and said
to the men ''"Come,^ see a man who told me all that I have
done. Is not this the Christ?" '^^'They went out of the city,
and came to him. ''In the meantime the disciples were en-
treating him, "Rabbi, eat." ''But he said to them, "I have
food to eat of which you do not know." The disciples said
to each other, ''"Has anyone brought [food] to him?" 'Mesus
said to them, "My food is to do the will of him that sent me,
and to finish his work. ''^Do not say that it is yet four
John iv:24. The Sinaitic reads, "must worship him in the spirit of
truth. "
John iv • 27. The rabbinical law forbade a rabbin to speak to a woman. Is
there not a hint in this incident of the new and just estimate placed on woman
by Christianity?
46 THE NEW COVENANT.
months, and the harvest comes. I say to you, behold, raise
your eyes, and survey the fields ; for they are white for har-
vest; ^^already, also, the reaper receives a reward, and gathers
fruit for aeonian life; so that the sower and the reaper may
rejoice together. ^^For herein is the saying true, that one is
the sower, and another is the reaper. ^^I sent you to reap
that on which you have not labored; others labored, and you
have entered into their labor." "^Now many of the Samari-
tans from that city believed, because of the word of the
woman who testified, "He told me everything I have done."
^■^Then came the Samaritans together to him, and asked him
to dwell with them; and he dwelt with them two days.
"'^And many more believed through his word, '''and they said
to the woman, "We no longer believe through your testi-
mony, for we have heard him ourselves, and we know that
this is truly the Savior of the world. "
THE KULEr's son HEALED.
John iv: 43-54:. And* after the two days he went out
thence into Galilee. *'For Jesus himself testified that a
prophet has no honor in his own fatherland. ''When, there-
fore, he came into Galilee, the Galileans received him, having
seen all that he did in Jerusalem, at the feast; for they also
went to the feast. **^So they came again toward Kana of
Galilee, where he made' the water wine. Now there was
a certain courtier, whose son was sick, in Kapharnaum.
John iv: 42. "The Savior of the world." This is the descriptive title of
Jesus Christ. He is not merely one who wishes to be the Savior of the world ;
or who tries and fails to be the Savior of the world ; but he is actually the
Savior, not of a portion merely, but of the WOKLD.
John iv : 44. Fatherland. This beautiful Saxon word seems to us to come
nearer to the expressive Greek te idia pat7^idi— our country, than any other
single word.
THE NEW COVENANT. 47
^^When he heard that Jesus had come out of Judea into Gal-
ilee, he went to him, and entreated [him] to come down and
cure his son, for he was about to die. **Jesus therefore said
to him, "You will not beheve, if you do not see signs and
prodigies." ''^The courtier says to him, "Master, come down
before my son die." ^^ Jesus said to him, '*Go, your son
hves." The man beheved the word of Jesus, and went his
way. ^^And already, as he was going down, the slaves met
him, and told [him] that his son hved. ""He then inquired
the very hour wherein he became better. Then they said to
him, "The fever left him yesterday, at the seventh hour,"
^^Then the father knew that [it was] in the very hour that
Jesus said to him, "Your son lives." And he believed, and
all his house. ^*This is again a second sign that Jesus
wrought, having come out of Judea into Galilee.
JESUS 'S FIRST PUBLIC PREACHING.
Luke iv: 16-32. And he went into Nazareth, where he
had been reared, and according to his custom on the Sab-
bath, he entered the synagogue, and stood up to read. "And
the volume of Isaiah, the prophet, was delivered to him, and
he unrolled the volume and found the place where it was
written,
^^"The Lord's spirit is on me.
Wherefore, he has anointed me to preach good news to the
poor.
He has sent me to publish release to captives.
Luke iv: 16-32. If the reader will turn to the passage in Isaiah^-lxi: 1, 2,
read by our Lord on this occasion, he will see that he paused in the middle
of a paragraph and rolled up the scroll, refusing to read the whole of it. What
did he omit? "The day of vengeance of our God." He came to reveal the
living Father, and not to teach a God of vengeance, and he refused to read the
48 THE NEW COVENANT.
And recovery of sight to the bhnd,
To emancipate those that have been crushed,
^^To pubhsh an acceptable year of [the] Lord."
*°And he rolled up the volume, [and] returned it to the at-
tendant, and sat down, and the eyes of all in the synagogue
were gazing at him. "And he began to say to them, "To-day
this Scripture is fulfilled in your ears." "And all bore testi-
mony to him, and wondered at the gracious words that pro-
ceeded out of his mouth, and said, ''Is not this Joseph's son?"
^^And he said to them, "You wiU undoubtedly utter this parable
to me, 'Heal yourself, ]3hysician ; what things we have heard
doneinKaphamaum, do also here, in your fatherland.' " ^*And
he said, "Truly I say to you: No one is an acceptable prophet
in his fatherland. -^But, in truth, I tell you, many widows
were in Israel, in Elijah's days, when the heaven was shut
up three years and six months, so that a great famine came
over aU the land. "''And to no one of them was EHjah sent,
except to Sarepta, of Sidonia, to a widow. "And many lep-
ers were in Israel, in [the days] of Elisha, the prophet, and
no one of them was cleansed, except Naiman the Syrian."
^^And all in the S3niagogue heard these things, and were filled
with fury, "^and they rose and drove him out of the city, and
they led him even to the brow of the hill on which their city
was built, in order to hurl him down headlong. ^^But pass-
ing through their midst, he went away, "^and went down into
prophetic announcement that represented him thus. See Isa. 61 : 1, 2. Says
Canon Farrar: "The length of the 7?,ai?to?-a//., or passage, read, might be from
three to twenty-one verses ; but Jesus only read the first and part of the sec-
ond-, stopping short in a spirit of tenderness before the stem expression,
'The day of vengeance of our God,' so that the gracious words, 'The accept-
able year of the Lord" might rest last upon their ears, and form the text of his
discourse."
Luke iv: 23. Only Luke reports, "Physician, heal thyself." Luke, himself
a physician, remembered the words.
THE NEW COVENANT. 49
Kapharnaum, a city of Galilee, and taught them on the Sab-
baths. ^"And they were astonished at his teaching, for his
word was with authority.
Matthew iv: 17. From that time Jesus began to preach,
and to say, "Keform, for the reign of the heavens has come
nigh."
THE disciples' CALL. THE WONDERFUL DRAUGHT OF FISHES.
Matthew iv: 18-23. And walking by the lake of Galilee,
he saw two brothers, Simon, called Peter, and his brother
Andrew, casting a seine into the lake, for they were fishers;
^'and he says to them, "Come after me, and I will make you
fishers of men." ^^And immediately they left the nets, and
followed him; "^and going on thence, he saw two other broth-
ers, Jacob, Zebedee's [son], and his brother John, in the boat
with Zebedee, their father, mending their nets ; and he called
them. ^^And they immediately left the boat and their father,
and followed him.
Mark i: 16-20. And as he passed along by the lake of
Galilee, he saw Simon, and Andrew, Simon's brother, cast-
ing nets here and there, into the lake, for they were fishers.
^'And Jesus said to them, *'Come after me and I will make
you fishers of men." ^^And immediately they left the nets,
and followed him; ^^and proceeding further he saw Jacob,
Zebedee's [son], and his brother John, who also were in the
boat, mending the nets. ^''And he immediately called them,
and leaving their father, Zebedee, in the boat with the hired
servants, they followed him.
Luke v: 1-11. Now it occurred, as the crowd was gath-
ered together and heard the word of God, he was standing
by the lake Genesaret, "and he saw two boats standing by
the lake, but the fishermen had left them, and were washing
4
50 THE NEW COVENANT.
their nets. ^And he entered into one of the boats, which
was Simon's, and asked him to put off from the land a httle,
and he sat down in the boat, and taught the crowds from the
boat. *And when he ceased from speaking, he said to Simon,
"Put out into deep [water], and let down your nets for a
haul." ^And Simon answered and said, "Master, we have
toiled through the entire night, and have taken nothing, but
at your word I will let down the nets. " *^And when they had
done this, they inclosed a great multitude of fishes, and their
nets were breaking; "and they beckoned to their companions
in the other boat, to come and help them, and they came and
filled both boats so as [almost] to sink them. ^And Simon Peter
seeing this, fell down at Jesus's knees, saying, "Depart from
me. Master, for I am a sinful man." ^For he was amazed,
and all those who were with him, at the haul of fishes that
they had taken; ^°and in like manner, Jacob and John,
Zebedee's sons, who were Simon's companions. And Jesus
said to Simon, "Fear not, from now you shall capture men."
^^And having brought the boats to the land, they left all, and
followed him.
THE DEMONIAC CUBED. IN KAPHARNAUM.
Mark i: 21-28. And they journeyed into Kapharnaum,
and he went immediately into the synagogue on the Sabbath,
and taught. -^And they were amazed at his teaching, for he
taught them as having authority, and not as the scribes.
^^And immediately there was in their synagogue a man with
Mark i:23. Unclean spirits, demons and evil spirits were supposed to
possess the bodies of epileptics, lunatics, paralytics and others diseased.
Jesus did not controvert the opinions of those he healed. In fact, he did as the
most skillful physicians do to-day ; he acquiesced in their whims and delu-
sions. His mission was not to teach medical science, but to heal the sick.
See Matt. iv:2L.
THE NEW CO VENA XT. 51
an unclean spirit, and he cried out, ^^saying, "What have you
[1.] Those possessed with demons are manifestly included under the general
terms diseased and tormented; lunatics were distinguished from demoniacs,
because the insanity of the former was supposed to be occasioned by the
moon. And those who were relieved, or restored to health, are represented as
healed, made whole, or cured as it a disease had been removed. See Matt,
xv: 28; xviii: 16, 18; Lukevi: 18; vii: 21; viii: 2. [2.] The evangelists ascribe
the symptom or action indifferently to the man or to the demon, using some-
times the singular and sometimes the plural number in speaking of the same
case. Of the Gadarene demoniac, Matthew and Luke say the demons besought
Jesus ; but Mark says, he (the demoniac) besought him. Mark v : 10. See
also ver. 2, 13, 15, 16, 18, of this chapter. The demoniacs likewise speak
sometimes in their own persons, and sometimes as the supposed demons.
"What have ive to do with thee? Art thou come to destroy us? I know thee,'-
c%c. Mark i: 24. So the Gadarene maniac exclaims, "il/vy name is Legion, for
loe are many." Mark v:9. Thus do the sacred historians impute the same
words and actions to ^le demoniac or demons indifferently ; showing thereby
that when they say this or that was done by an evil spirit, it is only another
way of saying the insane person himself did it. See also Mark iii: 11. [3.] The
conduct of the possessed is what we should expect of epileptic or insane per-
sons. Convulsions always accompany epilepsy; and the wandering and filthy
life among the tombs and mountains, the fierceness, shouting, &c., are all in
harmony with madness. The whimsical answer of the Gadarene demoniac,
"My name is Legion," is in perfect keeping with the rest of his behavior, and
shows clearly the confused and furious state of his mind. To suppose that
he was actually possessed with a legion, that is, about five or six thousand evil
spirits is too great an outrage ujoon reason and common sense ; whereas if he be
regarded as a madman, his reply is perfectly characteristic of insanity. And
his request that the demons might be sent into the swine is just such a freak
as might be expected of a madman. Believing himself possessed, and casting
his eyes around, he discovered the herd of swine ; and the thought flashed
into his disordered mind, to ask that the demons might be sent into them,
and immediately the request is made. The Savior perhaps permitted the
madness to be transferred from the demoniac to the animals, as the leprosy of
Naaman was transferred to Gehazi, 2 Kings v: 27. See note on ver. 13.
This is much more reasonable than to suppose that evil spirits would ask to
he sent into the swine, and then act so foolishly after their request was
granted. [4.] The physicians of that age, and others best qualified to judge,
affirmed that those who were vulgarly supposed to be possessed were affected
by natural diseases. Aristotle maintained that possession was the effect of
melancholy. The great Hippocrates wrote a book to prove that epilepsy was
not a "sacred disease," or in other words, supernatural, but arose from nat-
ural causes. Plotinus, a Platonic philosopher of the third century, says that
the vulgar only believed that diseases Avere caused by demons, but that men of
sense agreed that all disorders proceeded from physical causes. Origen in-
forms us that the physicians of his time accounted in a natural way for
those diseases imputed to demons. Philostorgius mentions Posidonius, the
most eminent physician of his age, as affirming that insanity was not owing
to demons, "but to a redundancy of peccant humors." Many other physicians
52 THE NEW COVENANT.
to do with us, Jesus, Nazarene, do you come to destroy us?
I know you who you are, the holy one of Grod. " -"And Jesus
reprimanded it, saying, "Be silent, and come out of him."
"•^And the unclean spirit came out of him, convulsing him,
and crying with a loud voice. "'And they were all astonished,
so that they debated among themselves, saying, "What is
this ? a new teaching ; he even commands the unclean spirits
with authority, and they obey him. " "^And the report of him
went out immediately, in every direction, into Galilee.
Luke iv: 33-37. And there was a man in the synagogue
who had an unclean demon's spirit, and he cried out with a
loud voice, ^*"Ah, ha! what have you to do with us, Jesus,
Nazarene, have you come to destroy us? ? know you who
you are, the holy one of God." ^^And Jesus reproved him,
saying, "Be silent, and come out of him." And having
thrown him down among them, the demon came out of him,
without hurting him. "°And amazement came upon all, and they
talked to each other, saying, "What word is this! For with
authority and power he commands the unclean spirits, and
they come out." "And a report concerning him went out in-
to every place in the surrounding country.
Peter's mother-in-law cured.
Mark i: 29-31. And when he had come out of the syn-
are also cited by Wetstein, on Matt, iv: 24. Such testimony deserves con-
sideration. Being physicians, or those best acquainted with the nature, con-
struction and operations of the human frame, and having opportunity to ex-
amine those said to be possessed, it is reasonable to conclude that they vpould
more correctly understand the subject than the Ignorant and superstitious
multitude.
For a more full examination of the subject, Farmer on Demoniacs, Lardner,
Jahn and Wetstein may be profitably consulted. — Paige.
Luke iv: 35, 36,38. The words ?'ipsa7i, blapsan, sunekomene,pureto-
megalo, are peculiar medical terms.
THE NEW COVENANT. 53
agogue, he went directly into the house of Simon and An
drew, with Jacob and John. ^''And Simon's mother-in-law
lay sick of a fever, and they at once spoke to him about her.
^^And he came and took her by the hand, and raised her, and
the fever left her, and she served them.
Luke iv: 38-39. And having gone up from the syna-
gogue, Jesus entered Simon's house, and Simon's mother-in-
law was seized with a great fever, and they asked him in her
behalf. ^'And he stood above her, and rebuked the fever, and
it left her, and she immediately arose and served them.
Matthew viii: 14-15. And when Jesus had come into
Peter's house, he saw his mother-in-law lying sick of a fever;
^^and he touched her hand, and the fever left her, and she
arose and served him.
SOME OF Christ's teacmngs and wonderful works.
Mark i: 32-39. And at evening, when the sun had set,
they brought to him all those that were sick, and those de-
monized. ^"And the whole city was assembled at the door.
"*And he healed many sick of various diseases, and exorcised
many demons, and permitted not the demons to speak, be-
cause they knew that he was the Christ. ""And rising early,
before the morning, he went out into a desert place, and there
prayed. ^^And Simon, and those with him, followed him.
^^And they found him and say to him, "All seek you." ^And
he says to them, "We must go elsewhere, into the adjoining
towns, that I may preach there, also, because for this I have
come out." "^And he went, preaching in their synagogues,
and throughout all Galilee, and exorcised the demons.
Matthew iv: 23-25. And he went about in all Galilee,
teaching tJiem in their synagogues, and preaching the good
news of tiie reign, and healing every disease and every malady
54 THE NEW COVENANT.
among the people. ^*Aiid his renown went out into all Syria,
and they brought to him all the sick, having various disor-
ders, and seized with torments, demoniacs, and epileptics,
and paralytics ; and he cured them. "^And great crowds fol-
lowed him from Galilee, and Decapolis, and Jerusalem, and
Judea, and beyond the Jordan.
Matthew viii: 16-17. And when evening came, they
brought many demoniacs to him, and he expelled the spirits
by a word ; and he healed all that were sick, ^^so that what
was spoken through Isaiah, the prophet, might be verified,
saying,
"He took away our infirmities;
And bore our diseases."
Luke iv: 40-4:4:. And at sundown all those that had any
that were af&icted with various diseases, brought them to
him, and he healed them, each one of them, by placing his
hands on them. ^^And demons also came out of many, cry-
ing out, and saying, "You are the Son of God." And reprov-
ing them he permitted them not to speak, because they
knew him to be the Christ. ^"And when it was day, he retired
to a desert place, and the crowds sought him, and came to
him, and urged him not to leave them. ''^But he said to them,
"I must preach the good news of the reign of God to other
cities, also, because for this was I sent forth." '^^And he
preached in the synagogues of Judea.
A LEPER CURED.
Mark i : 4:0-4:5. And a leper comes to him, beseeching
him and saying to him, "Master, if you will, you can cleanse
me." *^And he, being moved with pity, extended his hand,
touched him, and said to him, "I wiU; be cleansed." ''^And
immediately the leprosy departed from him, and he was
THE NEW COVENANT. 55
cleansed. *'^And having strictly enjoined him, he forthwith
sent him away, **and said to him, "See that you speak not to
any man, hut go, show yourself to the priest, and offer for
your purification the things which Moses enjoined for a tes-
timony to them." *'But he went out and began to proclaim
much, and spread the word abroad, so that he was no longer
able to enter the city openly, but was without in desert
places; and they resorted to him from all parts.
Luke v: 12-16. And it occurred when he was in one of
the cities, behold, a man full of leprosy; and when he saw
Jesus, he fell on his face, and entreated him, saying, "Mas-
ter, you can cleanse me, if you will." ^'And extending the
hands, he touched him, saying, "I will; be cleansed." And
the leprosy instantly departed from him. ^*And he com-
manded him to tell no one; but, [said he], "Go, show yourself
to the priest, and offer on account of your cleansing, as
Moses enjoined, for a testimony to them." ^'^But the word
concerning him circulated the more, and great crowds came
together, to hear and to be healed of their infirmities. ^''But
he retired into the deserts, and prayed.
Matthew viii: 1-4. And when he had descended from
the mountain, great crowds followed him. 'And behold, a
leper approached, and bowed himself, saying, "Master, if
you ^vill, you can cleanse me. " ^^And extending the hand he
touched him, saying, "I will; be cleansed." And his leprosy
was immediately cleansed. '*And Jesus said to him, "See
[that] you tell no man; but go, present yourself to the priest,
and offer the gift which Moses commanded, for a testimony to
them."
THE PARALYTIC CURED.
Matthew ix: 2-8. And behold, they brought a paralytic
5(; THE NEW COVENANT.
to him, Ipng on a bed; and perceiving their faith, Jesus said
to the paralytic, "Take courage, child, your sins are forgiven."
^And behold, some of the scribes said among themselves,
*"This man blasphemes." And perceiving their thought,
Jesus said, "Why think you evil in your hearts? ^For which is
easier to say, 'Your sins are forgiven,' or to say, 'Arise, and
walk?' ®But that you may know that the Son of Man has
authority on the earth to forgive sins — then he says to the
paralytic — Arise, take up your bed, and go into your house."
^And he arose, and departed to his house. ^And when the
crowds saw it they were afraid, and praised God, who
had given so great authority to men.
Luke v: 17-26. And it occurred, on one of those days,
[that] he was teaching, and the Pharisees and teachers of the
law were sitting by, having come out of all the villages of
Gralilee and Judea, and from Jerusalem; and the Lord's
power was on him to heal. ^^And behold, men brought a
paralytic, lyiiui on a bed, and they endeavored to bring him
in and place him in his presence. ^^And not finding how
they might bring him in through the crowd, they ascended to
the roof, and lowered him through the tiles, with the couch,
into the midst, before Jesus. ^'^And seeing their faith, he
said, "Man, your sins are forgiven." "^And the scribes and
Pharisees began to reason, saying, "Who is this that speaks
blasphemies? Who can forgive sins except God only?" "But
Jesus perceiving their reasonings, answered [and] said to
them, "Why do you reason in your hearts? ^'^ Which is easier,
to say, 'Your sins are forgiven;' or to say, 'Arise, and walk?'
^*But that you may know that the Son of Man has authority
LuKEv: 18. Has enparalelumenos. No other evangelist uses this med-
ical term.
THE NEW COVENANT. 57
on the earth to forgive sins — he said to the paralytic — I say
to you, arise, take up your couch, and go into your house."
-"And he instantly arose before them, and hfted that on which
he had been lying, and went into his house, praising God.
^''And amazement seized all, and they were filled with awe,
and glorified God, saying, "We have seen unaccountable
things to-day."
Mark ii: 1-12. And after a few days, when he again en-
tered into Kapharnaum, it was rumored that he was in a
house. -And many were assembled, so that not even the
places near the door could accommodate them; and he spoke
the word to them. ^And they came bringing a paralytic to
him, carried by four. *And being unable to bring him to
him, in consequence of the crowd, they removed the roof
where he was ; and having digged through, they let down the
pallet, upon which the paralytic was laid. ^And seeing their
faith, he says to the paralytic, "Child, your sins are for-
given." ''But some of the scribes were sitting there, and
reasoned in their hearts, ^"Why speaks this man thus? He
blasphemes. Who can forgive sins but the one God?" ^And
immediately perceiving in his spirit that they reasoned among
themselves, Jesus says to them, " Why do you thus reason in your
hearts? ^Which is easier, to say to the paralytic, *Your sins
are forgiven,' or to say, 'Arise, take up your pallet and walk?'
^"But that you may know that the Son of Man has authority
on earth to forgive sins, — he says to the paralytic — "I say
to you, arise, take up your pallet and go into your house."
^"And he immediately arose, and took up the pallet and went
out into the presence of all, so that all were astonished, and
praised God, saying, "We never saw the like."
MATTHEW CALLED.
Matthew ix: 9. And as he passed thence, Jesus saw a man
58 THE NEW COVENANT.
named Matthew, sitting at the custom house ; and he says to
him, "Follow me;" and he arose and followed him.
Mark ii: 13-14:. And he went out again to the lake -side,
and all the crowd resorted to him, and he taught them. ^*And
as he passed along he saw Levi, Alpheus's [son], sitting at
the customhouse, and he says to him, "Follow me;" and
he arose and followed him.
Luke v: 27-28. And after these events he went out, and
saw a tax-collector, named Levi, sitting at the custom house,
and he said to him, "Follow me*" ^sand he forsook all, and
arose and followed him.
THE SECOND PASSOVEE.
TIME— ONE YEAK.
THE POOL OF BETHESDA.
John y: 1-47. After these things there was the feast of
the Jews, and Jesus went up to Jerusalem. "Now in Jeru-
salem there is a pool by the sheep [gate] which is called in
Hebrew, Bethesda, having five porticoes. 'In these a multi-
tude of sick were lying, blind, lame, withered, '* * * and there
was a certain man who had been in infirmity thirty-eight
years. "When Jesus saw him lying, and knew that he had^
already been thus a long time, he says to him: "Do you
wish to be made whole? " 'The sick one said to him,
"Master, when the water is agitated, I have no man to put
me into the pool; but while I am coming another goes down
before me." ^ Jesus says to him, "Eise, take up your bed,
and walk;" 'and the man immediately became whole, and
rose, and took up his bed, and walked. And that day was the
Sabbath. ''Then the Jews said to him who had been cured,
"It is [the] Sabbath; and it is unlawful for you to carry the
John v : 2. The word "market" is not in the Greek. Dr. Robinson says that
Bethesda is the upper pool of Siloam, whose gaseous waters he saw in motion.
Part of verse 3 and verse 4 are not in S. or V. or most of the older MSS., i. e.,
"Waiting the motion of the water; for, at a certain season an angel went do\vn
in the pool, and agitated the water; he who first stepped in, after the agitation
of the water, was cured of (any) disease that held him." The passage is in
the A. Peschito, Vulgate and Jerome, but not in the two oldest MSS.
60 THE NEW COVENANT.
bed." ^^But he answered them, *'He who made me whole
said tome, "Take uj^ your bed, and walk." ^"Thej asked
him, "Who is the man who told you to take up [the bed] and
walk?" ^^But he who had been cured knew not who it was,
for a crowd being present Jesus turned aside. "Afterwards
Jesus met him that had been healed, in the temple, and said to
him, "Behold, you have become whole; sin no longer, lest
something worse befall you." ^^A'nd the man went away and
told the Jews that it was Jesus that had made him whole.
I'' And the Jews jjersecuted Jesus on account of this, because
he did these things on [the] Sabbath. ^^JBut he answered
them, "My Father works till now, and I work." ^Tor this
the Jews endeavored the more to kill him, because he not
only broke the Sabbath, but also called God his own Father,
making himself [they said] equal with God. ^"Then Jesus
answered and said to them :
"Truly, truly, I say to you, the son can do nothing of him-
JOHN v: 17. My Father works hitherto (on the Sabbath), and I work (on
the Sabbath), seems to be the meaning.
John v : 18. The charge of making himself equal with God, which the Jews
brought against Jesus, he expressly denies by saying (v. 19), "The son can
do nothing of himself," and that the power to judge had been given to the son
by the Father. Thus he refutes their charge by declaring that all his powers
were derived from God. What did they mean by saying that he made himself
"equal to God?" This expression, in and out of the Scriptures, is always used
in a bad sense. See Gen. iii: 5, "Ye shall be like God"; Is. xiv: 14, "I will be
like the Most High" ; Dan. xi : 36, "He shall exalt himself above every god" ; 2
Mace, ix: 12, "One who is mortal should not proudly meditate to be like God":
2 Thess. ii: 4, "Who opposeth and exalteth himself aljove all that is called God,
or is worshiped, so that he sitteth in the temple of God, showing himself that
he is God" (spoken of Antichrist in the person of the Jewish high-priest and
representative of the hierarchy). From the classics Wetstein quotes, "Let no
one of speech-endowed creatures ever seek to be also a god" (Anth. ii: 48, 2)-
Philo also (Alleg. i: 15, vol. 1, p. 148, Mangey's ed. ; also vol. 1, p. 64, Bohn's)
has the following,— "Selfish and godless is the mind thinking to be equal to
God." The phrase was used to denote extreme presumption and impiety, in-
ordinate ambition, selfish cupidity.
THE NEW COVENANT. . 61
self, except what be sees the Father do, for whatever he does,
these things the son also does, in like manner. "'^For the
Father loves the son and shows him all that he himself does ;
and he will show him greater works than these, that you may-
wonder. ^Tor as the Father raises, and makes alive the
dead, so also the son makes alive whom he pleases. "For the
Father does not even judge any one, but has given all judg-
ment to the son, "^so that all may honor the son, even as
they honor the Father. He who does not honor the son,
does not honor the Father who sent him. "*Truly, truly, I
say to you, he who hears my word, and believes him who
sent me, has seonian life, and does not come into judgment,
but has passed out of death into the life. ^'Truly, truly, I
say to you, that an hour comes, and is now, when the dead
shall hear the voice of the Son of God, and when they hear
John v : 25-29. This is one of the passages that have been as generally mis-
understood as any part of the Bible. It is not descriptive of a post-mortem
general judgment of all human souls, a final assize, whose verdict is to con-
sign to endless happiness or endless suffering, but it is that judgment which
Jesus came into this world to establish. He himself says, "For judgment have
I come into this world ;" "The hour comes and is 7ioio when the dead shall hear
the voice of the Son of God, and live;" that is, rise from the death in which they
now ai-e. The phrase, "The hour is coming" ierchatai hora), occurs in six
other places in John's Gospel, in every one of which it relates to events very
near at hand— John iv: 21-23; xvi: 2-4, 25-32. Of course such a death must
be a moral, or figurative one, and the life must correspond. Manifestly the
language denotes that moral awakening which Jesus came to produce. Hence
he says, "Wonder not at this, because an hour comes in which all those in the
tombs will near his voice, and will come forth; those that have done good things
to a resurrection of life, and those that have practised evil things, to a resurrec-
tion of condemnation." That this language does not refer to any "final judg-
ment," is evident from the fact that it does not include all souls. In the final
resurrection all souls are to be raised. But this account refers to less than
one-half of mankind. "All who are in the graves shall hear his voice and come
forth." If asked, "Does not all mean all?" we answer yes, it means all who are
meant, but we must complete the sentence in order to see what the scope of
the word is. If we should say, "All the people in a certain house above ten
years of age number five hundred," and there should be a hundred children
there under ten, it would not be accurate to represent us as saying there were
62 . THE NEW COVENANT.
they shall live. "*^For as the Father has life in himself; even
so he gave to the son to have life in himself. -^And he gave
but five hundred persons there, when there were six hundred in all. The word
"all" means just what the rest of the sentence explains it to mean. Look at
the rest of the sentence, "All who are in the graves shall hear his voice and
come forth," And who are the all? "TJisy that have done good and they that
have done evil." The all, then, is defined as including those who have done
good and those who have done evil,— no more and no less. What, then, he-
comes of that immense number, more than half of the human family, that dies
without doing either good or evil? Idiots and infants are included in the one-
half that has never done good or evil. If we say this passage refers to the final
resurrection, we utterly exclude from immortality every infant that ever died,
and deny a resurrection to all children that die in infancy.
If to escape this difficulty, we say that all are meant, children and all man-
kind, by "all who are in the graves," we then occupy the position that after all
mankind are raised, the good are sent one way and the evil another, and the
cd:iildren are left between heaven and hell, with no place provided for them !
These considerations are conclusive evidence that the text has no reference
whatever to the final resurrection, but does relate to the moral awakening that
Jesus came to bring. It is a similar resurrection'to that described in Ezek.
xxxvii, where the House of Israel is said to come forth from the Valley of
Dry Bones. The prophet says :
"Then he said unto me. Son of man,' these bones are the whole house of
Israel. Behold they say, Our bones are dried, and our hope is lost, we are cut
off for our parts; therefore, prophesy, and say unto them, Thus saith the Lord
God, Behold, O my people, I will open your graves, and cause you to come up
out of your graves and bring you into |he land of Israel, and ye shall know
that I am the Lord, when I have opoied your graves, O my people, and
brought you up out of your graves, and shall put my spirit in you and ye shall
live, and I shall place you in your own land."
Now, here is a detailed description of the resurrection of human bodies, when
nothing of the kind is taught; and, had not the author explicitly said:— "This
valley of dry bones, is the whole house of Israel," it would be perfectly easy for
any reader to imagine that such a doctrine was taught. But, on the contrary,
a national, moral rising or improvement was denoted. The Jewish people had
rebelled against God's laws, and had experienced woe and disaster imtil their
condition was one of national death. The prophecy that they should come out
of this condition meant that the foot of the conqueror should be lifted from
their necks, and that they should be brought out of captivity and restored to
their own country and clime, and placed in a better and more exalted condi-
tion. And yet, this language is far more like an account of a literal resurrec-
tion from physical death, than is the language under notice.
A careful examination of the language of Jesus will show that he used it in a
similar sense to that employed by Ezekiel, only that he alluded to the condition
of mankind at large, instead of to the Jews. He described, under the figure of
the resurrection, the coming forth of men from the lethargy and torpor of
THE KFAV COVENANT. 63
him authority to execute judgment, because he is Son of Man.
2« Wonder not at this, because an hour comes in which all
ignorance, superstition and sin, in which they were, in obedience to the caU of
his religion. Those who obeyed its demands received life, but those who,
having heard it, disregarded it, were to experience the consequences of unbe-
lief and sin— called in the New Eevision condemnation.
Jesus had just cured the impotent man at the pool of Bethesda, and declared
that he had derived his power from God. "For as the Father raiseth up the
dead and makes them alive, even so the Son makes alive whom he wiU," and
he then continues to talk of a moral quickening or spiritual resurrection, then
about to occur.
In v : 29, E. v., it is the same Greek word that is translated "condemnation"
in the 24th, and "judgment" in the 27th. Jesus was repeating the substance of
Daniel xii: 2, "And many of them that sleep in the dust of the earch shall
awake, some to everlasting life and some to shame and everlasting contempt;"
words that are fulfilled in Eph. ii : 1. "And you hath he made alive, who were
dead in trespasses and in sins."
It was a moral awakening that occurred in consequence of the annunciation
of Christianity. Those who were quickened into a perception of the truth,
and disregarded the heavenly message, experienced a resurrection from their
death in trespasses and sins, but it was to condemnation, and thus to the
"second death."
This interpretation is not a dernier ressort of ours. It is accepted by the
best and most learned critics, of all schools of theology, who have wTritten con-
cerning it.
Says Dr. George Campbell, a learned "orthodox" divine, in his "Notes" on the
Four Gospels, vol. ii, p. 113:
"The word anastasin, or rather the phrase anaslasis ton nek-ron, is indeed
the common! term by which the resurrection, properly so called, is denomi-
nated in the New Testament. Yet this is neither the only nor the primitive im-
port of the word anastasis; it denotes simply being raised from inactivity to
action, or from obscurity to eminence, or a return to such a state after an in-
terruption. The verb anisteml has the like latitude of signification ; and both
words are used in this extent by the writers of the New Testament, as well as
by the LXX. Agreeably, therefore, to the original import, rising from a seat
. is properly termed anastasis; so is waking out of sleep, or promotion from an
inferior condition."
Lightfoot observes : "These words might also be applied to a spiritual res-
urrection, as were the former (and so, coming out of graves meaneth, Ezek.
xxxvii : 12), the words of the verse following being only translated and glossed
thus : and they shall come forth, they that do good, after they hear his voice in
the gospel, to the resurrection of life ; and they that do evil, after they hear
the gospel, unto the resurrection of damnation. But they are more gener-
ally understood of the general resuiTcction," etc.— Harm. Evang. Part iii-
John v: 28.
Dr. Doddridge says : "I am something doubtful whether it may not refer to
g4 THE NEW COVENANT.
those in the tombs will hear his voice, and will come forth ;
'^those that have done good things to a resurrection of life,
and those that have practised evil things to a resurrection of
judgment. ""I can do nothing of myself; even as I hear I
judge; my judgment is just, because I seek not my will, but
the will of him that sent me. ''^If I testify concerning myself,
my testimony is not true. "There is another who testifies
concerning me, and I know that the testimony which he tes-
tifies about me is true. ^^You have sent to John and he has
testified to the truth. ^*But I receive not the testimony from
the conversion of sinners by Christ's ministry, rather tlian the resurrection of
a few by his miraculous power. It is well known that sinners are often repre-
sented in the Scriptures as dead; and if the expression /?o/rt^o».so;/Yes is to be
taken as we render it, with the most literal exactness, for they that hear, or
they and they alone, that so attend unto the voice of Christ, it will then limit
it to this sense, Avhich seems also favored by verse 24, where death plainly sig-
nifies a state of sin and condemnation."
The famous Dr. Whitby gives a similar application of the passage. He re-
marks : "Hoi nekroi, the dead, in Scripture doth often signify not those who
in a natural state are dead by dissolution of the soul and body, hwt those who
are spiritually so, as being alienated from the life of God, and dead in tres-
passes and sins, as when the apostle saith :— ' The widow that liveth in pleasure
is dead whUe she liveth.'— 1 Tim. v : 6. And Christ unto the church of Sardis :
' Thou hast a name to live, but art dead. -Rev. iii: 1. And when he speaks to
one of his disciples thus :— ' Follow thou me and let the dead bury theii- dead.'—
Matt, viii : 22. This is a phrase so common among the Jews that, as Maimoni-
des informs us, thev proverbially say, 'The wicked are dead,' even whUe they
are alive. ' For he,' saith Philo, ' who lives a life of sin, is dead as to a life of
happiness, his soul is dead and even buried in his lusts and passions, and be-
cause the whole Gentile world lay more especially under these most unhappy
circumstances (whence the apostle styles them sinners of the Gentiles), it was
proverbially said by the Jewish doctors, ' the heathen do not live.' Hence the
apostle said to the Ephesians and Colossians (ii: 1 andii: 13), that they are
'dead in trespasses and sins,' and brings in God as speaking to the Gentiles,
'Awake, thou that sleepest, arise from the dead, and Christ shall give thee
light.'"
All readers ought to see that, as the time of the rising from the grave was
then, "nmo is," and as the literal resurrection of no one took place then, no
other statement is needed to sustain the position that this and the preceding
verse relate to that moral and spiritual apathy in which men were, and from
which they were to be aroused, by the voice of Christ, and the power of his
truths.
THE NEW COVENANT. 65
a man, but I say these things that yon may be saved. ^^He
was the hghted and shining lamp ; you were wiUing for an
hour to rejoice in his hght. *But I have the testimony
greater than John ; for the works which the Father gave me,
that I might finish them, these works that I do testify con-
cerning me, that the Father has sent me. "'And the Father,
he who sent me, has testified concerning -me, though you
have not at any time heard his voice, nor seen his form.
■^^And you have not his word abiding in you, because you be-
Heve not him whom he sent. '-'You search the Scriptures,
because you think you obtain seonian hfe in them ; and [yet]
they are those that testify concerning me. ^°And you are not
wilhng to come to me, that you may obtain hfe. ^^I do not
receive glory from men, ^"^but I know you that you have not
the love of God in yourselves. ''"'I have come in my Father's
name, and you do not receive me ; if another should come in
his own name, you will receive him. "How can you believe
who receive glory from each other, while you do not seek
that glory which is from the Only One? ^'Do not think that
I will accuse you to the Father; your accuser is Moses, in
whom you have hoped. "'"For if you believed Moses, you
would believe me, for he wrote about me. '"But if you do
not believe his writings how will you believe my words? "
THE SABBATH IN THE GRAIN-FIELDS.
Mark ii: 23-28. And it occurred that he was passing
through the grain-fields, on the Sabbath, and his discijiles
began, as they made their way, to pluck the heads of grain.
MAEKii: 23. The true nature of the Sabbath is here described. It is for
man's l)eneflt. It is the day for rest and worship.
5
ee THE JN'EW COVENANT.
-^Aiid the Pharisees said to him, "Behold, why do they what
is unlawful, on the Sabbath? " '^^And he said to them, ''Have
yon never known what David did, when he and those with
him needed, and were hungry? -''How he went into the
house of God, in Abiathar the high -priest's days, and ate the
loaves of the Presence, which none but the priests could law-
fully eat, and also gave to those with him? " ^'And he said
to them, "The Sabbath was made on man's account, not
man on account of the Sabbath, '"^so that the Son of Man is
master even of the Sabbath."
Luke vi: 1-5. And it occurred, on the Sabbath,
that he passed through grain-fields, and his disciples
plucked and ate the heads of grain, rubbing them in their
hands. "And some of the Pharisees said, "Why do you that
which is unlawful on the Sabbath? " ^And Jesus answered
them and said, "Have you not even read this, what David
did, and those with him, when he was hungry, ''how he
entered the house of God, and took and ate the loaves of the
Presence, and gave also to those with him, which it is not
lawful for any but the priests to eat?" ^And he said to them,
"The Son of Man is master of the Sabbath."
Matthew xii: 1-8. At that season Jesus passed through
the grain-fields on the Sabbath, and his disciples were hun-
gry, and began to pluck heads of grain, and to eat. "And the
Pharisees, when they ^aw it, said to him, "Behold, your dis-
ciples are doing that which it is unlawful to do on the Sab-
bath." 'But he said to them, "Have you not read what David
did, when he and those with him were hungry, *how he en-
tered into the house of God, and theij ate the loaves of the
Presence, a tliiyig which it was not lawful for him to eat, nor
for those with him, but solely for the priests? ^Or have you
not read in the law, that on the Sabbath the priests in the
THE NEW COVENANT. 67
temple violate the Sabbath, and are blameless? °Biit I say
to you that something greater than the temple is here. 'But
if you had known what this is, 'I desire mercy, and not sac-
rifice,' you would not have condemned the blameless, *for
the Son of Man is master of the Sabbath."
THE WITHERED HAND HEALED.
Mark iii: 1-6. And again he entered a synagogue, and
a man was there having a withered hand. "And they watched
him closely [to see] if he would heal him on the Sabbath,
that they might accuse him. ^And he says to the man with
the withered hand, "Stand up among them." *And he says
to them, "Is it lawful to do good on the Sabbath, or to do
ill, to save life, or to kill? " But they were silent. ^And
when he had looked round on them with displeasure, being
grieved at the obduracy of their heart, he says to the man,
"Extend your hand." And he extended it, and his hand was
restored. ^And coming out, the Pharisees immediately con-
sulted mth the Herodians against him, how they might de-
stroy him.
Matthew xii: 9-14. And he departed thence and went
into their synagogue. ^"^And behold there was a man who
had a withered hand, and they asked him, saying, "Is it law-
ful to heal on the Sabbaths?" that they might accuse him.
"And he said to them, "What man among you who shall
have one sheep, if it fall into a pit on the Sabbath, will not
seize and extricate it? ^^How much more valuable, then, is
a man than a sheep ? Therefore it is lawful to do well on the
Sabbath." ^^Then he says to the man, "Extend your hand;"
and he extended it, and it was restored to wholeness. ^*Then
the Pharisees went out, and consulted against him how they
might destroy him.
68 THE NEW COVENANT.
Luke vi: 6-11. And it occurred, on another Sabbath,
that he entered the synagogue and taught. And a man was
there, whose right hand was withered. 'And the scribes and
the Pharisees watched him [to see] whether he would heal on
the Sabbath, that they might find an accusation against him.
®But he knew their purposes, and said to the man having the
withered hand, "Arise, and stand among them." And he
arose and stood. ^Now Jesus said to them, "I ask you
whether it is lawful on the Sabbaths to do well, or to do ill,
to save life, or to IdlU " ^''And he looked round on them all
and said to him, "Extend your hand;" and he extended it,
and his hand was restored. "And they were filled with mad-
ness, and conversed with each other [of] what they should
do with Jesus.
CHKIST HEALS DISEASES.
Matthew xii: 15-21. But Jesus knowing [it], withdrew
thence, and many followed him. ^'^And he healed them all,
and charged them that they should not make him known,
^^so that what was spoken through Isaiah the prophet, might
be verified, sajdng:
"^^Behold my servant, whom I have chosen,
My beloved, in whom my life is delighted;
I will put my spirit upon him.
And he shall declare judgment to the Gentiles;
^^He shall not strive, nor cry aloud,
Nor shall any hear his voice in the pubhc squares;
^°He shall not break a reed that has been bruised.
And he shall not extinguish a dimly-burning wick,
Till he sends forth judgment to victory;
^^And the Gentiles shall hope in his name."
Mark iii: 7-12. And Jesus withdrew to the lake, with
his disciples, and a great crowd followed from Galilee, and
THE NEW COVENANT. 69
Judea, 'and Jerusalem, and Idiimea, and beyond the Jor-
dan; about Tyre and Sidon— a great crowd, hearing what
great things he had done, came to him, ^'and lie directed
his disciples that small boats should accompany him, because
of the crowd, that they might not impede him; ^"for he had
healed many; so that as many as had diseases crowded to
him, that they might touch him; ^^and the impure spirits
when gazing on him, fell before him, and cried, saying,
"Thou art the Son of God." "And he charged them repeat-
edly that they should not make him known.
THE TWELVE CHOSEN.
Mark iii: 13-19. And he ascended the mountain, and
called whom he would, and they went to him. ^'And he ap-
pointed twelve whom he also named apostles, that they
should accompany him, and that he might send them forth
to preach, ''and to have authority to exorcise demons; ''and
he appointed twelre, Simon, whom he surnamed Peter, ''and
Jacob, Zebedee's [son], and John, Jacob's brother; he added
to their names Boanerges, that is, "sons of thunder:" ''and
Andrew, and Philip, and Bartholomew, and Matthew, and
Thomas, and Jacob, Ali^heus's [sonj, and Thaddeus, and Si-
mon the Kanansean, ''and Judas Iskariot, he who betrayed
him.
Luke vi: 12-19. And it occurred in these days that he
went out into the mountain to pray, and passed the night in
God's oratory; "and when it was day, he called to his
Luke vi : 12. The E. V. and R. V. fail to give the full and beautiful meaning
of this verse. Jesus is not merely said to have passed the nisht in the atti-
tude, or act of prayer, hut sun'oseuche v>as a large, unroofed iDuilding, with
seats, used as a place of worship, in a solitary place, where there was no syna-
gogue. It may well be called God's oratory.
70 THE NEW COVENANT.
disciples, and having selected twelve from them, whom he
named apostles: — "Simon, whom he also named Peter, and
his brother Andrew, and Jacob, and John, and Philip, and
Bartholomew, ^'and Matthew, and Thomas, and Jacob, Al-
pheus's [son], and Simon who was called [the] zealot, ^° Judas,
Jacob's [brother], and Judas Iskariot, who became a traitor;
"and descending with them, he stood on a level place, and a
great crowd of his disciples, and a great multitude of people
from all Judea, and Jerusalem, and Pn-ca, and the maritime
section of Tyre and Sidon, they came to hear him and to be
healed of their diseases. ^''And those who were distressed by
unclean spirits were cured. ^'And all the crowd endeavored
to touch him, for power went out from him, and healed all.
Mutt, x: 2-4. Now the names of the twelve apostles are
these — first, Simon, called Peter, and his brother Andrew,
and Jacob, Zebedee's son, and his brother John, Philip and
Bartholomew, ^Thomas, and Matthew the tax-collector, Jacob,
Alpheus's son, and Thaddeus, *Simon the Kananaean, and
Judas Iskariot, who also betrayed him.
THE SERMON ON THE MOUNT.
Matthew V, vi, yii. And seeing the crowds, he ascended
into the mountain, and Avhen he had seated himself, his disci-
ples came up, "and he opened his mouth, and taught them,
saying,
'"Happy the poor in si)irit; because theirs is the reign of
the heavens.
Matt, y: 3, etc. "Happy" rather tliau blessed is the word employed by our
Lord to designate the condition of those described in the beatitudes. Ma-
karioi means happy; blessed is euJogemeims. The word is used with its
highest meanins, to denote the joy that flows into the soul, from obedience to
THE NEW COVENANT. 71
*"Hai)py the meek; because they shall mherit the earth.
"^Happy the mourners, now; because they shall be comforted.
""Happy they who hunger and thirst for righteousness; be-
cause they shall be filled.
"^Happy the merciful; because they shall receive mercy.
"^Happy the pure in heart; because they shall see God.
"^Hapi^y the peacemakers; because they shall be called sons
of God.
"^'^Happy they that have been persecuted on account of
righteousness; because theirs is the reign [of the heavens],
""Happy are you when they reproach you, and persecute
you, and utter every evil [word] against you, falsely, on my
account. ^^Kejoice and exult; for great is your reward in the
heavens, for thus did they persecute the prophets, those who
preceded you.
"^'You are the salt of the earth; but if the salt become taste-
less, with what shall it be salted? It is then worthless, ex-
cept to be thrown away, and trodden under foot by men.
"You are the light of the world. A city on a hill cannot be
concealed; ^^nor is a lighted lamj) to be placed under a grain-
measure, but on the lamp-stand, and it shines to all who are
in the house. ^"Thus let your light shine before men, that
they may see your good works, and glorify your Father in the
heavens.
'"'Do not think that I have come to destroy the law, or the
the laws of the soul. "The word hlessf^f/ me.ans liappy, referring to that which
produces felicity, from whatever quarter it may come."— Barnes.
The Beatitudes,— "These eight beatitudes are, as it were, 'the eight
paradoxes of the world '; for the world and philosophers place happiness in
riches, not in poverty; in sul>limity, not in humility: in fullness, not in hun-
ger; in joy, not in mourning."— ^<'Z?ra>Y/ Loigli.
Matt, v: 17. The law is not abrogated, it is interpreted, expanded, and
its principles sublimated and universally applied. The law in a. sketch which
Jesus filled out.
Y2 , THE NEW COVENANT.
prophets. ^^I have not come to destroy, but to complete ;
for, truly 1 say to you, till heaven and earth pass away, one
iota, or one letter-curve shall by no means pass from the law,
till all things be accomphshed. ''Whoever, therefore, shall
violate one of the lea'st of these commands, and teach men thus,
he shall be called least in the heavenly reign ; but whoever
shall do and teach them shall be called great in the heavenly
rei^m. "'Tor I say to you that unless your righteousness ex-
cel [that] of the scribes and Pharisees, you shall by no means
enter into the heavenly reign.
"■'You have heard that it was said to the ancients, 'Thou
Matt, v: 18. The Greek amen, from the Hebrew amen. It has the force ot:
petition and solemn asseveration: "So may it be, so shall it be." It is quoted
from the Savior 32 times by Matthew, 15 times by Mark, 8 times by Luke,
and 51 times by John. It is translated by the word "verily," in most cases in
E. V. and R. V., and left "amen" in others. John records it as spoken twice,
"verily, verily," on each occasion when it was used, but one, and then it is
"amen," at the end of a sentence. It is a prefix, when rendered "verily," and
a suffix when untranslated. It is impossible to employ it uniformly in all
cases. At the end of the Lord's Prayer "verily" does not express as much as
does "amen." In the text above, "For amen, I say to you," would be less ex-
pressive and elegant than "verily," or, as we prefer, the more modern word
"triiiy." The word is left untranslated "amen," in all the places in the N. T.
where it occurs, out of the Gospels, 46 times. It is also used as a noun (Rev
iii : 14) and applied to Christ : ' 'These things saith the Amen. "
Matt, v : 21. "The judgment." Each city had a court composed of presby-
ters, who had power to decide matters of small importance. There were three
in small, and twenty-three in large cities. Jesus teaches that those angiy
with others shall, under his rule, be exposed to a penalty coiTespondmg to the
penalties inflicted by the Jewish minor courts. And whoever shall exercise
contempt towards others, by employing the Syriac word raca, "shallow-pate,'
shall deserve a severer penalty, corresponding to the punishments that the
Sanhedrin could inflict, while those who should employ the worst terms of
bitterness and reproach, signifying "fool," some say "rebel," should deserve the
severest fate of all, corresponding to that of being cast into the fiery Gehenna,
or the Gehenna of fire. "Raca" means vain man, and "mureh" is a Hebrew term,
for which the modern Greeks employ more, a mere exclamation. To-day one
hears the call across the fields in the Peloponnese, more adelphe !—Sa,nhe-
drin is a transliteration of sunedrion.
THE NEM^ COVEXANT. 73
shalt not kill, and whoever shall kill, shall be liable to
the judgment.' "But I say to you that every one who
Matt, v : 22. Gehenna. This was a well-known place, a valley, called the
valley of Hinnom, Chaldee Gehennom, Arabic Gahannam, Greek Gehenna.
It was a narrow gulch, on the south of Jerusalem, where formerly the Jews
celebrated the worship of Moloch. Here children were roasted in the arms of
a heated Ijrass idol. This place is refeiTed to in the Old Testament. Josh.xv :
8; xviii: 6; 2 Kings xxiii: 10; Ezek. xxiii: 37-39: 2 Chron. xxviii: 3; Lev.
xviii: 21; xx: 2; Jer. viii: 32; xix: 6. Dr. Campbell, Schleusner and others
fully describe it. Says Campbell: "The word Gehenna is derived, as all
agree, from the Hebrew words ge hinnom; which, in process of time, passing
into other languages, assumed diverse forms ; e. g., Chaldee Gehennom, Avsi-
bic Gahannam, Greek Gehenna. The valley of Hinnom. is a part of the
pleasant wadi or valley which bounds Jerusalem on the south. Josh, xv : 8 ;
xviii : 6. Here, in ancient times, and under some of the idolatrous kings, the
worship of Moloch, the horrid idol-god of the Ammonites, was practised. To
this idol children were offered in sacrifice. 2 Kings xxiii : 10 ; Ezek. xxiii : 37-
39; 2 Chron. xxviii: 3; Lev. xviii: 21; xx: 2. If we may credit the Rabbins,
the head of the idol was like that of an ox; while the rest of the body resem-
bled that of a man. It was hollow within; and, being heated by fire, children
were laid in its arms and were literally roasted alive. We cannot wonder, then,
at the severe terms in which the worship of Moloch is everywhere denounced
in the Scriptures. Nor can we wonder that the place itself should have been
called Tophet, i. e., abomination, detestation (from toph, to vomit tmth
loathing.)" Jer. viii: 32; xix: 6; 2 Kings xxiii: 10; Ezek. xxiii: 36, 39.
Says Schleusner: ''Gehenna, originally a Hebrew Avord, which signifies the
valley of Hinnom, is composed of the common noun, gee, valley, and the
proper name Hinnom, the owner of this valley. The valley of the sons of
Hinnom was a delightful vale, planted with trees, watered by fountains, and
lying near Jerusalem, on the southeast, by the brook Kidron. Here the Jews
placed that brazen image of Moloch, which had the face of a calf, and extended
its hands as those of a man. It is said, on the authority of the ancient Eabbins,
that, to this image, the idolatrous Jews were wont not only to sacrifice doves,
pigeons, lambs, rams, calves and bulls, but even to offer their children, 1
Kings ix: 7; 2 Kings xv: 3-4. In the prophecy of Jeremiah (Ch. vii: 31),
this valley is called Tophet, from toph, a drum; because the administrators
in these horrid rites beat drums, lest the cries and shrieks* of the infants who
were burned, should lie heard by the assembly. At length, these nefarious
practices were abolished by Josiah, and the Jews brought back to the pure
worship of God. 2 Kings xxiii: 10. After this, they held the place in sucL
abomination, it is said, that they cast into it all kinds of filth, together with
the carcasses of beasts, and the unburied liodies of criminals who had been
executed. Continual fires were necessary, in order to consume these, lest the
putrefactionshouldinfect theair; and there were always worms feeding on
the remaining relics. Hence it came, that any severe punishment, especially
a shameful kind of death, was denominated Gehenna."
Stuart says: "In the valley of Hinnom (gre/^eHHa), perpetual fire was kept
74 THE NEW COVENANT.
is angry with his brother, shall be liable to the judg-
ment; and whoever shall say to his brother * Shallow-pate,'
tip, in order to consume the offal which was deposited there; and, as the same
offal would breed worms, hence came the expression—' where their worm dieth
not and their fire is not quenched.' '"
Dr. Parkhurst adds : "Our Lord seems to allude to the worms which con-
tinually preyed on the dead carcasses that were cast out into the valley of
Hinnom (geheniia), and to the perpetual fire kept up to consume them."
As we trace the history of the locality as it occurs in the Old Testament, we
learn that it should never have been translated by the word Hell. It is a
proper name of a well-known locality, and ought to have stoodGe henna, as it
does in the French Bible, in Newcome's and Wakefield's translation, in the Im-
proved Version, etc. Babylon might have been translated Hell with as much
propriety as Gehenna.
It is fully described in numerous passages in the Old Testament, and is ex-
actly located on earth.
"And the border went up by the valley of the son of Hinnom unto the south
side of the Jebusite ; the same is Jerusalem, and the border went up to the top
of the mountain that lieth before the valley of Hinnom westward." Joshua
XV : 8. "And he (Joshua) defiled Tophet, which is in the valley of the children
of Hinnom, that no man might make his son or daughter to pass through the
fire to Moloch." 2 Kings xxiii: 10. "Moreover, he (Ahaz) burnt incense in the
valley of the son of Hinnom, and burnt his children in the fire, after the
abominations of the heathen." 2 Chron. xxviii: 3. "And they (the children
of Judah) have built the high places of Tophet, which is in the valley of the
son of Hinnom, to burn their sons and their daughters in the fire ; which I
commanded them not, neither came it into my heart. Therefore, behold, tbe
days come, saith the Lord, that it shall no more be called Tophet, nor the val-
ley of the son of Hinnom, but the valley of slaughter; for they shall bury in
Tophet till there be no place." Jer. vii : 31-32. "And go forth into the valley
of the son of Hinnom, which is by the entry of the east gate, and proclaim
there the words that I shall tell thee. Therefore, behold, the days come, saith
the Lord, that this place shall no more be called Tophet, nor the valley of the
son of Hinnom, but the valley of slaughter." Jer. xix : 2-6.
These and other passages show that Gehenna was a well-known valley, near
Jerusalem, in which the Jews in their idolatrous days had sacrificed their
children to the idol Moloch, in consequence of which it was condemned to re-
ceive the offal and sewage of the city, and into which the bodies of malefac-
tors were cast, and where, to destroy the odor and pestilential influences, con-
tinual fires were kept burning. Here fire, smoke, worms bred by the corrup-
tion, and other repiilsive features, rendered the place a horrible one, in the
eyes of the Jews. It was a locality with which they were as well acquainted
as they Avere with any place in or around the city. After these horrible prac-
tices. King Josiah polluted the place and rendered it repulsive.
In Dr. Bailey's English Dictionary, Gehenna is defined to be "a place in the
valley of the tribe of Benjamin, terrible for two sorts of fire in it, that wherein
the Israelites sacrificed their children to the idol Moloch, and also another
THE NEW COVENANT. 75
shall be liable to the sanhedrin, [and] whoever shall say
' Fool, ' shall be liable to the fiery Gehenna. -"If, therefore,
kept continually burning to consume the dead carcasses and filth of Jerusa-
lem."
But in process of time Gehenna came to be an emblem of the consequences
of sin, and to be employed figuratively by the Jews to denote those conse-
quences. But always in this U'orld. The Jews never used it to mean tor-
ment after death, until long after Christ. That the word had not the mean-
ing ot post-mortem torment when our Savior used it, is demonstrable. Jose-
phus was a Pharisee, and wrote at about the time of Christ, and expressly says
that the Jews at that time (corrupted from the teachings of Moses) believed in
endless punishment, but he never employs Gehenna to denote the place of
punishment. He uses the word Hades, which the Jews had' then obtained
from the heathen, but he never uses Gehenna, as he would have done, had it
possessed that meaning then. This demonstrates that the word had no such
meaning then. In addition to this neither the Apocrypha, which was written
from 280 to 150 B. C, nor Philo, ever uses the word. It was first used in the
modern sense of Hell by Justin Martyr, one hundred and fifty years after
Christ.
Dr. Thayer concludes a most thorough excursus on the word thus, (see his
"Theology") :
"Our inquiry shows that it is employed in the Old Testament in its literal or
geographical sense only, as the name of the valley lying on the south of Jeru-
salem— that the Septuagint proves it retained this meaning as late as B. C.
150 — that it is not found at all in the Apocrypha; neither in Philo, nor in Jo-
sephus, whose writings cover the very times of the Savior and the New Testa-
ment, thus leaving us without a single example of contemporary usage to de-
termine its meaning at this period— that from A. D. 150-195, we find in two
Greek authors, Justin and Clement of Alexandria, the first resident in Italy
and thelast in Egypt, that Gehenna began to be used to designate a place of
punishment after death, but not endless punishment, since Clement was a be-
liever in universal restoration— that the first time we find Gehenna used in
this sense in any Jewish writing is near the beginning of the third centurj', in
the Targum of Jonathan Ben Uzziel, two hundred years too late to be of any
service in the argument— and lastly, that the New Testament usage shows that
while it had not wholly lost its literal sense, it was also employed in the time
of Christ as a symbol of moral corruption and wickedness ; but more espe-
cially as a figure of the terrible judgments of God on the rebellions and sinful
nation of the Jews."
The Jewish Talmud and Targums use the word in the sense that the Chris-
tian Church has so long used it, though without attributing endlessness to it,
but none of them are probably older than A. D. 200. The oldest is the Targum
(translation) of Jonathan'B en Uzziel, which was wTitten, according to the best
of authorities, between A. D. 200 and A. D. 400. "Most of the eminent critics
now agree that it could not have been completed till some time between two
hundred and four hundred years after Christ."— Univ. Expos, vol. 2, p. .368.
At the time of Christ the Old Testament existed in Hebrew, and in the Sep-
tuagint translation of it, made lietween two hvmdred and four hundred years
76 THE NEW COVENANT.
you bring your gift to the altar, and there recollect that your
brother has aught against you, -^leave there your gift before
before his birth. In both, Gehenna is never used as the name of a place of f ut-
ui'e punishment. A writer in the UniversaUst Expositor remarks (Vol. 2) :
"Both the Apocrypha and the works of Philo, when compared together, af-
ford circumstantial evidence that the word cannot have been currently em-
ployed, during their age, to denote a place of f .uture torment. And we cannot
discover in Josephus, that either of these sects, the Pharisees or the Essenes,
both of which believed the doctrine of endless misery, supposed it to be a
state of fire, or that the Jews ever alluded to it by that emblem."
The Apocrypha, B. C. 150-500, Philo Judaeus, A. D. 40, and Josephus, A. D.
70-100, all refer to future punishment, but none of them uses Gehenna to de-
scribe it, which they would have done, being Jews, had the word been then in
use with that meaning. Were it the name of a place of future torment then,
can any one doubt that it would be fovmd repeatedly in their writings? And
does not the fact that it is never found in their writings demonstrate that it
had no such use then, and if so, does it not follow that Christ used it in no
such sense?
Canon Farrar says of Gehenna (Preface to "Eternal Hope") : "In the Old
Testament it is merely the pleasant valley of Hinnom {Ge Hinnom), subse-
quently desecrated by idolatry, and especially by Moloch worship, and defiled
by Josiah on this account. (See 1 Kings, xi : 7 ; 2 Kings xxiii : 10 ; Jer. vii : 31 ;
xix: 10-14; Isa. XXX : 33; Tophet). Used , according to Jewish tradition, as
the common sewerage of the city, the corpses of the worst criminals were
flung into it unburied, and fires were lit to purify the contaminated air. It
then became a word which secondarily implied (1) the severest judgment
which a Jewish court could pass upon a criminal — the casting forth of his un-
buried corpse amid the fires and worms of this polluted valley; and (2) a pun-
ishment—which to the Jews as a body never meant an endless punishment
beyond the grave. Whatever may be the meaning of the entire passages in
which the word occurs, "hell" must be a complete mistranslation, since it at-
tributes to the term used by Christ a sense entirely different from that in
which it was understood by our Lord's hearers, and therefore entirely differ-
ent from the sense in which he could have used it. Origen says (c. Celsus vi :
25) that Gehenna denotes (1) the vale of Hinnom, and (2) a purificatory fire
ieis ten metahasanon katharsin.) He declares that Celsus was totally igno-
rant of the meaning of Gehenna."
Gehenna is the name given by Jews to hell. Rev. H. N. Adler, a Jewish
rabbin, says : "They do not teach endless retributive suffering. They hold
that it is not conceivable that a God of mercy and justice would ordain infi-
nite punishment for finite wrong-doing." Dr. Deutsch declares: "There is
not a word in the Talmud that lends any support to that damnable dogma of
endless torment." Dr. Dewes in his "Plea for Rational Translation," says that
Gehenna is alluded to four or five times in the Mishna, thus : "The judgment
of Gehenna is for twelve months." "Gehenna is a day in which the impious
shall be burnt." Bartolloci declares that "the Jews did not believe in a mate-
rial fire, and thought that such a fire as they did believe in, would one day be
put out." Rabbi Akiba, "the second Moses," said: "The duration of the pun-
THE NEW COVENANT. 77
the altar, and go, first be reconciled to your brother, then
come, present your gift. ^^ Agree with your opponent, at once.
ishment of the wicked in Gehenna is twelve months." Adyoth iii: 10. Some
rabbins said that Gehenna only lasted from Passover to Pentecost. This was the
prevalent conception. (Abridged from Excm'sus v, in Canon Farrar's "Eter-
nal Hope." He gives in a note these testimonies to prove that the Jews to
whom Jesus spoke, did not regard Gehenna as of endless duration. Asarath
Maamaroth, f. 85, i : "There will hereafter be no Gehenna." Salkuth Shimoni,
f. 46, i : "Gabriel and Michael will open the eight thousand gates of Gehenna,
and let out Israelites and righteous Gentiles." A passage in Othoth (attrib-
uted to R. Akiba) declares that Gabriel and Michael will open the forty thou-
sand gates of Gehenna, and set free the damned, and in Emek Hammelech, t.
138, 4, we read : "The wicked stay in Gehenna till the resurrection, and then
the Messiah passing through it redeems them." See Stephelius's Rabbinical
Literature.)
Rev. Dr. Wise, a learned Jewish Rabbin, says : "That the ancient Hebrews
had no knowledge of hell is evident from the fact that their language has no
term for it."
The v/ord should stand untranslated like any other proper name. Jesus
transfers it from the Hebrew, and does not translate. We should follow his
example. It was a well-known place in this world, and was u.sed by our Savior
as a type or emblem of calamities in this world. It has no reference to pun-
ishment in the immortal world.
IMPOBTANT Facts.— 1. Gehenna was a well-known locality near Jerusa-
lem. See Josh, xv: 8; 2 Kings xvii: 10; 2 Chron. xxviii: 3; Jer. vii: 31-32;
xix: 2.
2. Gehenna is never employed in the Old Testament to mean anything else
than the locality with which every Jew was familiar.
3. The word should have been left untranslated as it is in some versions,
and it would not be misunderstood. It should no more be rendered hell than
should Babylon. It was not misunderstood by the Jews to whom Jesus ad-
dressed it. Walter Balfour well says: "What meaning would the Jews who
were familiar with this word, and knew it to signify the valley of Hinnom, be
likely to attach to it, when they heard it used by our Lord?"
4. The French Bible, the Emphatic Diaglott, Improved Version, Wake-
field's Translation, and Newcome's retain the proper noun, Gehenna, the name
of the well known place.
5. Gehenna is never mentioned in the Apocrypha as a place of future pun-
ishment, as it wovild have been, had such been its meaning before and at the
time of Christ.
6. No Jewish writer contemporary with Christ, such as Josephus, or
Philo, ever uses it as the name of a place of future punishment, as would have
been done had such then ))een its meaning.
7. No classic Greek author ever alludes to it, and, therefore, it was a Jewish
locality, purely.
8. The first Jewish writer who ever names it as a place of futm-e punish-
78 THE NEW COVENANT.
while you are with him on the road [to court], lest the
opponent deliver you to the judge, and the judge to the offi-
nient, is Jonathan Ben Uzziel, who wrote, according to various authorities,
from the second to the eighth century, A. D.
9. The first Christian writer who calls hell Gehenna, is Justin Martyi-, who
wrote about A. D. 150.
10. Neither Christ nor his apostles ever named it to Gentiles, but only to
Jews, which proves it a locality only known to Jews, whereas, if it were a
place of punishment after death for sinners, it would have been preached to
Gentiles as well as Jews.
11. It was only referred to twelve times, on eight occasions. In all the min-
istry of Christ and the apostles, and in the Gospels and Epistles. Were they
faithful to their mission, to say no more, on so vital a theme as an endless
hell, if they intended to teach it?
12. Only Jesus and James ever named it. Neither Paul, John, Peter nor
Jude ever employed it. Would they not have warned sinners concerning it,
if there were a Gehenna of torment after death?
13. Paul says he "shunned not to declare the whole counsel of God," and
yet, though he was the great preacher of the Gospel to the Gentiles, he never
told them that Gehenna was a place of after-death punishment. Would he
not repeatedly have warned sinners against it, were there such a place?
Dr. Thayer remarks : "The Savior and James are the only persons in all the
New Testament who use the word. John the Baptist, who preached to the most
wicked of men, did not use it once. Paul wrote fourteen epistles, and yet
never once mentions it. Peter does not name it, nor Jude ; and John, who
wrote the gospel, three epistles, and the Book of Eevelations, never employs
it in a single instance. Now if Gehenna or hell really reveals the terrible fact
of endless woe, how can we account for this strange silence? How is it pos-
sible, if they knew its meaning, and believed it a part of Christ's teaching,
that they should not have used it a hundred or a thousand times, instead of
never using it at all; especially when we consider the infinite interests in-
volved? The Book of Acts contains the record of the apostolic preaching, and
the history of the first planting of the church among the Jews and Gentiles
and embraces a period of thirty years from the ascension of Christ. In all this
history, in all this preaching of the disciples and apostles of Jesus, there is no
mention of Gehenna. In thirty years of missionary effort, these men of God,
addressing people of all characters and nations, never, under any circum-
stances, threaten them with the torments of Gehenna, or allude to it in the
most distant manner. In the face of such a fact as this, can any man believe
that Gehenna signifies endless punishment ; and that this is a part of divine
revelation, a part of the gospel message to the world?"
14. Jesus never uttered it to unbelieving Jews, nor to anybody but his dis-
ciples. If it were the final abode of unhappy millions, would not his
warnings abound with exhortations to avoid it?
15. Jesus never warned unbelievers against it but once in all his ministry
(Matt, xxiii: 33), and he immediately explained it as about to come in this
life.
THE NEW CO VEX Ayr. 79
cer, and you be cast into prison. "°Truly I say to yon, you
will by no means come out thence, till you have paid the last
•quadrans.
""You have heard that it was said, 'Thou shaltnot commit
adultery;' but I say to you, -^that everyone gazing on a
woman, to cherish impure desire, has already debauched her
in his heart. '^"And if your right eye offend you, tear it out,
and cast it from you ; it is profitable for you that one of your
members should perish, and not [that] your whole body be
cast into G-ehenna. ^^And if your right hand offend you, cut
it off, and cast it from you ; it is profitable for you that one of
16. If Gehenna is the name of hell then men's bodies are burned there as
well as their souls.— Matt, v: 20; xviii: 9.
17. If it be the place of endless torment, then literal fire is the sinner's pun-
ishment. -Mark ix: 43-48.
18. Salvation is never said to be from Gehenna.
19. Gehenna is never said to be of endless duration, nor spoken of as des-
tined to last forever, so that even admitting the popular ideas of its existence
after death, it gives no support to the dogma of endless torment.
20. Clement, one of the earliest Christian fathers, was a Universalist, and
yet he uses Gehenna to describe the sinner's punishment, showing that then
the word did not denote endless punishment.
21. A shameful death, or a severe punishment, in this life, was, at the time
of Christ, denominated Gehenna (Schleusner, Canon Farrar and others), and
there is no evidence that Gehenna meant anything else, at the time of Christ.
Matt, v: 26. "Last quadrans. " Says Schafif, "Roman Catholic expositors
understand this passage [as referring to] purgatory; Universalists use it in sup-
port of their view of final restoration ; . . . the inexorable rigor of divine
justice against the impenitent sinner."
The adversary here is a legal one, the language refers to those who were op-
posed to the disciples in some way, as is evident from the references to a
"judge," an "officer" and a "prison." If God were the adversary-, as is some-
times claimed, and the prison is after death, then limited punishment is cer-
tainly taught, for when "the uttermost farthing" is paid, then deliverance from
the prison follows. But it has no such reference. The language has a local
reference to the times of the disciples, and relates entirely to legal opponents.
Matt, v : 27-30 : Maek ix : 43. These passages mean that it is better to accept
Christianity, and forego some worldly privilege, than to possess all worldly
advantages, and be overwhelmed in the destruction then about to come upon
the Jews, when multitudes were literally cast into Gehenna. Or it may be
figuratively used, as Jesus probably used it, thus : It is better to enter the
80 THE NEW COVENANT.
your members shoiUd perish, and not [that] your whole body
be cast into Gehenna. ^^And it was said, 'Whoever discards
his wife, let him give her a writing of divorcement ; ' ^^but I
say to you that whoever discards his wife, except on account
of unchastity, causes her to commit adultery, and whoever
marries the discarded one, commits adultery.
"^^ Again you have heard that it was said to the ancients,
*Do not perjure thyself, but perform thine oaths to the Lord.'
''But I say to you. Swear not at all, not even by the heaven,
for it is God's throne; nor by the earth, for it is the footstool
of his feet; ^^neither toward Jerusalem, for it is the city of
the great Iving; ^''n or may you swear by your head, for you
cannot make one hair white or black ; ^' but let your word be
' Yes,' ' Yes,' ' No,' ' No,' for whatever exceeds these is of the
evil.
"^^You have heard that it was said, ' Eye for eye, and tooth
for tooth; ' ^^but I say to you, resist not the evil, but who-
ever shall strike you on the right cheek, turn to him the oth-
Christian life destitute of some great worldly advantage, comparable to a right
hand, than to live in sin, with all worldly privileges, and experience that
moral death which is a Gehenna of the soul. In this sense it may he used of
men now as then. But there is no reference to an after-death suffering, in
any proper use of the terms. The true idea of the language is this : Embrace
the Christian life, whatever sacrifice it calls for. The latter clause carries out
the idea in speaking of the undying worm.
"Where the worm dieth not, and the fire is not qiTenched." Undoubtedly
Jesus had reference to the language of the prophet : "And it shall come to
pass, that from one new moon to another, and from one Sabbath to another,
shall all flesh come to worship before me, saith the Lord. And they shall go
forth, and look upon the carcasses of the men that have transgressed against
me: for their worm shall not die, neither shall their fire be quenched: and they
shall be an abhorring unto all flesh." — Isa. Ixvi: 23, 24.
The prophet and the Savior both referred to the overthrow of Jerusalem,
though by accommodation we may apply the language generallj^ understand-
ing by hell or Gehenna, that condition brought upon the soul, in this world,
by sin. But the application by the prophet and the Savior was to the das^
then soon to come. See Hanson's "Bible Hell."
Matt, v : 37. "The evil." See exposition of the Lord's Prayer, Matt, vi : 13.
THE NEW COVENANT. 81
er, also; ^■'aiicl to one purposing to sue you, to take your
tunic, surrender to him the mantle, also; "and whoever
shall force you to go one mile, accompany him two. "Give
to one soliciting you, and do not repulse one wishing to bor-
row [money] of you.
"^Tou have heard that it was said, ' Thou shalt love thy
neighbor, and hate thine enemy; ' "but I say to you. Love
your enemies ; and pray for those who persecute you, ''that
you may be sons of your Father in [the] heavens, for he
makes his sun rise on evil and good, and sends rain on just
and unjust. ^'^For if you love [only] those that love you, what
reward have you"? Do not even the tax-collectors the same?
^^ And if you salute your brothers only, in what do you excel ?
Do not the Gentiles the same? *®You shall therefore be per-
fect, as your heavenly Father is perfect.
Matthew vi: "Take care that you do not perform your
religious duties in the presence of men, to be seen by them,
otherwise you will obtain no reward from your Father who
is in the heavens. "When, therefore, you bestow charities,
do not sound a tiannpet before you, as do the hyT30crites in the
synagogues, and in the streets, that they may have glory from
men; truly, I say to you, they have their reward. ^Butwhen
you render charities, let not your left hand know what your
right hand does, ^so that your charities may be private, and
your Father who sees in the secret [place] will recompense
you.
**'And when you pray, you shall not he like the hypocrites,
for they love to pray standing in the synagogues, and in the
comers of the open squares, that they may be seen by men.
Matt, v : 44-45. "Bless those who persecute you, do good to those who hate
you," and "And it rains on just and unjust," are not in oldest MSS.
6
82 THE NEW COVENANT.
Truly, I say to yon, they have their recompense. "But when
you pray, enter into your private room, and, locking your
door, pray in the secret [place] to your Father, and your Fath-
er who sees in the secret [place] will recompense you. ^But
[when] praying, babble not, hke the Gentiles, for they imagine
that they shall be heard for their wordiness. ^Therefore, do
not imitate them, for God, your Father, knows what things
you need before you ask him. -'Thus, then, pray you:
®itr Jfather, iuh0 [ijrt] x\x th^ heabens,
3)aU0to£b be thg name ;
'°^h33 reign r^me;
^\xd iDxllbe accom^rlishei^, as in heabcn, m on earth;
^-^ine n0 tei-liag xrixr snfteient breab ;
^'^Jlnb f orgtbe ns out jbebts, as toe habeforgibeu^ur iiebtxrrs;
Matt, vi: 10. "Thy will be done," i. e., perfected, accomplished. See xxvi :
42,— "As in heaven, so on earth;" hos en owanoiu kai eiri ges. Heaven is the
standard to which earth should conform.
Matt vi: 11. "Daily" in Vulgate and Wickliffe, Luther, and oldest English
versions; Douay Bible says "supersubstantial;" Syriac, "of our need;" Coptic,
Wetstein, "to-morrow."
Tholuck says that epiousion ("daily") occurs nowhere else In the New Testa-
ment, nor in any one of all the 1,200 Greek works extant. It seems to indi-
cate essential, necessary, sufficient bread for the day.
Doddridge says : "I can see no reason for changing our received translation,
and cannot but acquiesce in Blr. Mede's remark, that the original signifies
^hdit is sufficient tor owx present support and subsistence : so that this peti-
tion Is nearly parallel to that of Agur, and a most excellent lesson to teach us,
on the one hand, moderation in our desires, and, on the other, an humble de-
pendence on Divine Providence for the most necessary supplies, be our pos-
sessions or abilities ever so great."
Matt, vi: 12. Theaoristap/^eA'ame??., instead of the present aphiemen. Is
found in S. and other ancient codices, and in the Peschito Syriac, Origen, Greg-
ory of Nyssa, Basil,. &c. The latter was probably the work of a copyist, who
wished to make the passage conform to the parallel in Luke. The correct
form is the better, inasmuch as it demands a forgiving disposition, antecedent
to the petition for forgiveness.
THE NEW COVENAXT. 83
^^<^nb bring its not xxda temtrtati^n.
^ttt sabc us from the ebil.
Matt, vi: 13. "Bring us not into temptation." Me eisenegkes. It is
a Hebraism, in which God is said to do what he permits. "Suffer us not to be
led, as Augustine noteth; because God, as James saith, tempteth no man,
though for our sins, or for our probation and crown, he permit us to be
tempted."— it// (?m/.s/i Test.
Matt, vi: 13. "Deliver us from the evil one" says the Revised Version.
" 07ie" is in italics, to teach the reader that there is no Greek for the word.
Nor is the idea expressed or implied. "The evil" denotes evil in the abstract,
and not an evil person. The phrase is at least as likely to be the genitive of
the neuter to jJorteroi, evil, as of the masculine Jto poneros, the evil. Camp-
bell weU says that the general, in all douljtf ul cases, is to be preferred to the
less extensive. The fact that evil in the abstract covers all the ground from
which deliverance is desirable, should exclude the reviser's translation. That
evil is meant, and not an evil person, see Matt, xiii : 39 ; Eph. vi : 16 ; 2 Thess
ili : 3.
However, It cannot be absolutely known whether apo ton iionerou, from
the evil, is from the nominative to poneron, or ho poneros. It therefore
grammatically admits the neuter or the masculine rendering, that is, abstract
evil or an evil person. In favor of the masculine form. Prof. Schaff says :
"The reference to Satan has in its favor (1.) the majority of passages Avhere
/to po»eros undoubtedly is a designation of Satan, who is emphatically the
evil or wicked one, the author of all sin and misery in the world (see Matt, xiii:
19-38 : John xvii: 15; 1 John ii: 13, iii: 12, v: 18-19), while only in two pas-
sages toil poneroio is used as a neuter noun (Luke vi: 45; Rom. xii: 9). (2.)
The unanimous consent of the Greek commentators (Origen, Chrysostom, &c.),
Avho were, upon the wliole, better exegetes than the Latin fathers, most of
whom depended on the Itala or Vvilgate. To the testimony of the Greek fa-
thers must be added the ancient Greek liturgies and the oldest Latin fathers,
Tertullian and Cyprian. (3.) The majority of the Calvinistic and the strictly
grammatical commentators (as Fritzsche and Meyer). The Heidelberg Cate-
chism (which translates voin Bosen) has given it, the masculine rendering,
popular currency in all the German Reformed Churches. Luther follows Au-
gustiu (a inalo) in his translation of the Bible {vom Uehel), but in his larger
Catechism he distinctly refers the word to Satan. (4.) The close connection
of the two clauses of the sixth petition by me and alia favorsjthe rendering of
the revisers. ' Bring us not into temptation, but deliver us from the tempter.'
Such deliverance involves at the same time deliverance from all sin and evil.
The petition goes to the root of all evil. We may, also, add that Christ had,
shortly before the Sermon on the Mount, come out of the great conflict with
the prince of darkness." But it should be said that Greek usage permits the
neuter rendering (see Judges ii: 11, iii: 12; 1 Kings xi: 6, viii: 18; Matt, v:
39 ; Ltike vi : 45 ; Rom. xii : 9) ; and, what ought to he decisive, "evil one" nar-
rows the scope of the petition to a real or imaginary person, while "deliver us
84 THE NEW COVENANT.
"^'For if yo.u forgive men their offenses, your heavenly
Father will also forgive you ; "but if you forgive not men,
[their offenses] neither will your Father forgive your offenses.
"^°And when you fast, be not like the hypocrites, of a melan-
choly face; for they disfigure their faces, so that they may
appear to men to be fasting. Truly I say to you, they have
their recompense. '"But, when you fast, anoint your head.
from evil" covers tlie entire ground of man's need of deliverance. The article
before evil has no force, as the reader unfamiliar with Greek might suppose.
The definite article "the," in Greek, is found before nouns where English
usage does nob allow it. It carries no implication of personality. Besides, as
the phrase is su.sceptible of either rendering, that ought to prevail which does
not call for a supplied word. "Deliver us from the evil one" is more than the
original contains. Deliver us from the evil. Evil, all evil, is far better, and is
equally well sustained by the original. Besides, we may suppose even if the
masc. Is meant that it is evil personified, not in actual personage, but a per-
sonification. The evidence is clear to our own mind that all evil and not an evil
person, is referred to in this petition.
The doxology, " Thine is the Kingdom," &c., is not genuine. Prof.
Schaff remarks: "The doxology is omitted. The revisers could not
do otherwise, if they were to be true to their sense of duty and the
facts in the case, for the following reasons: (1.) The doxology is omit-
ted in the oldest and best uncial MSS. (S. V.), in the old Latin and Vul-
gate versions, and in the oldest comments on the Lord's Prayer, by Origen,
Tertullian, and Cyprian, all of the third century. The whole Latin church,
following the Vulgate of Jerome, omits it. (2.) It is omitted by all authori
ties in the parallel passage in Luke. (3. ) Its insertion in the text, from litur-
gical usage, can easily be explained ; but the omission of it, if it was a, part of
the original text, cannot be explained, for it is entirely unol^jectionable and
appropriate. There is a similar doxology in David's prayer, 1 Chron. xxix, 10
("Thine, O Lord, is the greatness, and the power, and the glory, and the vic-
tory and the majesty. . . . Thine is the kingdom"). It is quite natural
that, when the Lord's Prayer came into use as a form of devotion, the Chris-
tians should add a doxology, v/hich then found its way into manuscripts and
the Syriac Version, first as a marginal gloss and afterward in the body of the
text. All critical editors take this view of the case and treat the doxology as
an interpolation. "There can be little doubt," says Dr. Hort, "that the dox-
ology originated in liturgical use in Syria, and was thence adopted into the
Greek and Syriac Syrian texts of the New Testament. It was probably de-
rived ultimately from 1 Chron. xxix, 11 (Heb.); but it may be through the
medium of some contemporary Jewish usage." Very venerable though it is,
it was not uttered by Jesus, and must be relinquished from the record with
regret.
THE J^EW COVENANT. 85
and wash your face, so that you may not appear to men to be
fasting, ^^but to your Father who is in the secret [place], and
your Father who sees in the secret [place] will recompense
you.
"^'Do not lay up treasures on the earth, where moth and
rust consume, and where thieves dig through and steal, ■''but
lay up treasures in heaven, where neither moth nor rust con-
sumes, and where thieves do not dig through and steal, "^for
where your treasure is there your heart will be also. "'"The
eye is the lamp of the body; if your eye is sound, your whole
body will be enlightened, '^^but if your eye is evil, your whole
body will be darkness. If, then, the light in you is darkness,
how great the darkness !
"-^No one can serve tw^o masters; for either he will hate the
one, and the other he will love, or he will cling to one, and
shght the other. You cannot serve God and Mammon.
^^For I say this to you : Be not anxious for your life, what
you may eat, or what you may drink, nor yet for your body,
what you may wear. Is not the hfe more than the food, and
the body than the clothing? -*'Mark well the birds of the
heaven ; for they sow not, nor reap, nor gather into gran-
aries, but your heavenly Father feeds them. Do you not
greatly excel them? ^'And which of you by being anxious
can prolong his age one span? ^^And why be anxious con-
cerning clothing? Mark weU the lilies of the field, how they
grow; they labor not, nor spin; ^'^but I say to you that not
•even Solomon, in all his glory, was clothed like one of these.
Matt, vi: 25. The word here rendered life ipsnche), has no exact repre-
sentative in English. It is not mere physical existence izoe), nor the immor-
tal spirit ipneiima), but it is that sentient principle that constitutes our
identity. Soul, as it is sometimes rendered, is inaccurate. Life seems its
nearest representative.
86 THE NEW COVENANT.
'^^li then, God so adorns the grass of the field, to-day existing,
and to-morrow cast into the oven, how much more you, oh
you of feeble faith! '^^Be not, therefore, anxious, saying,
' What may we eat,' or 'What may Ave drink,' or 'What may
we wear. ' ^"For all these the Grentiles seek, and God your
heavenly Father knows that you have need of all these things.
^^But seek first his righteousness and reign, and all these
thmgs shall be superadded to you. ^*Be not anxious, therefore,
about to-morrow, for to-morrow shall be anxious for itself;
enough for the day is its own trouble.
Matthew vii: "Do not judge, that you may not be judged;
^for with what judgment you judge, you shall be judged,
and by the measure that you measure, it shall be meas-
ured to you. ''And why see the sliver that is in your
brother's eye, but i^erceive not the stick in your own
eye? *0r how will you say to your brother, ' Permit me to
extract the sliver from your eye,' and behold the stick in
your own eye? 'Hypocrite! first extract the stick from your
own eye, and then you will see clearly to extract the sliver
from your brother's eye.
"''Give ]iot that which is holy to the dogs, neither cast your
pearls before the swine ; lest they should trample them under
their feet, and turn and rend you.
""Ask, and it shall be given you; seek, and you shall find;
knock, and it shall be opened to you, — ^f or every one that asks
receives, and he who seeks finds, and to him who knocks it
shall be opened. ^Or what man is there of you, Avho, if his
son shall ask him for a loaf, will give him a stone, ^^or if he
shall ask for a fish will give him a serpent? "If you, then,
evil [though you are] , know how to give good gifts to your
children, how much more will your heavenly Father give good
[gifts] to those that ask him? ^'All things therefore which
THE NEW COVENANT. 87
you desire that men should do to you, do you the same to
them; for this is the law and the prophets.
"''Enter in through the narrow gate, for wide [is the gate]
and broad is the road that leads to destruction, and many are
they going through it! "How narrow is the gate, and diffi-
cult the road that leads into hfe, and few are they who find it!
"'^Beware of the false prophets, who come to you in sheep's
clothing, but they are rapacious wolves within; by their fruits
you shall know them. ''Do [men] gather grapes from acan-
thuses, or figs from brambles? ''So every good tree bears
good fruit, but the corrupt tree bears evil fruit. ''A good
tree cannot bear evil fruit, neither a corrupt tree good fruit.
''Every tree that does not bear good fruit is cut down and cast
into fire. ''Therefore, you shall know them by their fruit.
Not every one saying to me ' Master,' ' Master,' shall enter
into the heavenly reign, "but he that does the will of my
heavenly Father. "Many will say to me in that day, ' Master,
Matt, vii: 13-14. "Is the gate" is doubtful.
Matt, vii: 13-14. "The narrow gate." The Savior referred, by the strait
gate, to the exacting nature of his religion. Tlie road was narrow, and
difficult to follow, and but few then followed it, while the many avoided it,
and pursued the broad road of error and sin. The words have the same appli-
cation to-day, well expressed by good Dr. Watts :
"Broad is the road that leads to death,
And thousands walk together there,
But wisdom shoAvs a narrow path,
"With here and there a traveler."
To refer the passage to the future world, is to teach that heaven will only
contain a few souls, while the great majority will be damned. Dr. A. Clarke
says: "Enter in through this strait gate, /. e., of doing to every one as you
would he should do unto you; for this alone seems to be the strait gate."
"Observe, the gate is put before the way (Matt, vii: 14). It is not, therefore,
the gate out of life, at the end of the pilgrimage, but the gate into the Chris-
tian life, as Bunyan represents it in Pilgrim's Progress. As here used,-the
gate is not equivalent to the door in John x : 2. The strait gate is the spirit
of real and hearty allegiance to Jesus Christ, by which we enter unto him."—
Abbott.
88 THE NEW COVENANT.
Master, have we not prophesied by your name, and by
your name exorcised demons, and by your name performed
many wonders?' "^And then I will declare to them, Because
I never knew you, depart from me, workers of iniquity!
^*Whoever, therefore, hears these words of mine, and does
them, resembles a prudent man who built his house upon the
rock. ^^And the rain fell, and the streams came, and the
winds blew, and beat against that hou§e, and it fell not, for
it was founded on the rock. -'^And every one who hears these
words of mine and does them not, resembles a foolish man,
who built his house or. the sand, '''and the ram fell, and the
streams came, and the winds blew, and dashed against that
house, and it fell, and great was its fall."
"^And it occurred, when Jesus had finished these words,
[that] the crowds were astonished at his teaching, ^''for he
taught them as [one] possessing authority, and not as their
scribes.
Luke vi: 20-49. And he raised his eyes on his disciples,
and said:
"Happy [are] you j)Oor, for yours is the reign of God.
"-^Happy [are] you that hunger now, for you shall be
satisfied.
"Happy [are] you that weep now, for you shall laugh.
""^Happy [are] you when men hate you, and when they sej^a-
rate you, and revile, and cast out your name as evil, on account
of the Son of Man. ""Eejoice in that day, and leap [for joy],
for behold your reward shall be great in the heaven, for thus
did their fathers to the prophets. -*But alas for you, the
rich, for you have received your comfort. "^But alas for you that
Luke vi : 25. "Alas.'" This word is improperly rendered "Woe" in E. V. and
R. V. It is not, as ^^ttered by Jesus, an imprecation, or denunciation. It is
rather an expression of pity and sympathy.
THE NEW COVENANT. 89
are fiillnow, f or you shall be hungry. Alas [for you] that laugh
now, for you shall mourn, and weep. -"^Alas [for you] when
all men speak well of you, for their fathers did the same to
the false prophets. -'But to those who are listening, I say,
"Love your enemies, do good to those that hate you,
-®bless those that curse you, pray for those that traduce you.
-To him that strikes you on the [one] cheek, offer the other,
also, and hold not back your tunic from him that takes your
mantle from you. ^''Give to all those that ask you, and de-
mand not back what is yours from him that takes it away.
^^And just as you desire that men should do to you, do to
them hkewise. ^"And if you love those that love you, what
thanks are due to you? for even sinners love those that love
them. '^^For if also you do ^ood to those that do good to you,
what thanks are due to you? sinners also do the same. ''^And
if you lend to those from whom you hope to receive, what
thanks are due to you? even siianerslend to sinners that they
may receive an equivalent. *'But love your enemies, and do
good, and lend, despairimi of no man, and your reward shall
be great i?i heaven, and you shall be sons of the Highest, for
he is kind to the ungrateful and evil. ^"Be compassionate, as
your Father is compassionate. ''And judge not, and you
will not be judged,, and condemn not, and you will not be
condemned, release and you shall be released, '**give, and it
shall be given to you ; good measure, pressed, shaken, and
running over, shall be given into your lap, for with the same
measure that you measure it shall be measured to you again."
'^Now he spoke also a parable to them, "Can the bhnd lead
the blind? *"Will not both fall into a pit? A discij^le is not
superior to ifw teacher, but ereri/ one shall be perfected as his
teacher. '^^And why see you the sliver that is in your broth-
er's eye, but do not perceive the stick that is in your own eye?
90 THE NEW COVENANT.
*'-And how can you say to your brother, 'Brother, let me
extract the shver that is in your eye,' yourseh not perceiving
the stick in your own eye ? Hypocrite ! first extract the stick
from your own eye, and then you will see clearly to extract
the shver that is in your brother's eye. *Tor there is no good
tree bearing corrupt fruit, nor agai7i a corrupt tree, bearing
good fruit. *Tor every tree is known by its fruit. For men
do not, gather figs from the acanthuses, nor a cluster of
grapes from a bramble. '''The good man, out of the good
treasure of his heart, brings forth the good, and the evil out
of the evil, produces the evil ; for out of the overflow of the
heart his mouth speaks.
'"•^And why do you caU me ' Master,' ' Master,' and do not
what I say? ^^Every one that comes to me, and hears my
words, and does them, I will show you whom he is like:
*^he resembles a man building a house, who digged, and went
deep, and laid a foundation on the rock, and a flood having
come, the torrent dashed against that house, but was unable
to shake it, because it had been ivell built on the rock. *^But
he who hears and does not, resembles a man who built a
house on the earth, without a foundation, against which the
stream dashed, and it collapsed, and the ruin of the house was
great. "
THE centurion's SLAVE CURED.
Luke vii: 1-10. And when he had finished all his words
in the ears of the people, he entered into Kapharnaum, -and
a certain centurion's slave, who was very valuable to him.
Luke vi : 48-49. Plemmures (Aooding), proserezen (collapsing), sunepe-
sen (bursting of veins), regma (rupture), are all medical terms, exclusively
used by Luke.
THE NEW COVENANT. 91
was sick, and was about to die; "and when lie heard of Jesus,
he sent presbyters of the Jews to him, requesting him to come
and save his slave. *And having gone to Jesus, they ear-
nestly besought him, saying, "He is worthy for whom you
should do this, 'for he loves our nation, and has built the
synagogue for us." "And Jesus went with them, and now
being not far from the house, the centurion sent friends, say-
ing to him, "Master, do not trouble yourself, for I am un-
worthy that you shoidd enter under my roof ; ^therefore I did
not deem myself worthy to come to you ; but speak a word,
and my boy shall be healed ; ^for I am a man appointed under
authority, having soldiers under me, and I say to this one
' Go,' and he goes; and to another ' Come,' and he comes,
and to my slave, ' Do this,' and he does it." ^And
when Jesus heard these [words] he wondered at him;
and turned, and said to the crowd that followed him, "I tell
you I have not found such great faith, even in Israel." ^"And
those who had been sent, having returned to the house, found
the slave well.
Matthew viii: 5-13. And when he had entered Kaphar-
naum, a centurion came to him, accosting him, "^and saying,
"My boy lies in the house, a paralytic, greatly distressed."
'He says to him, ''Follow me; I will go cure him." 'But the
centurion answered and said, "Master, I am unworthy for
you to enter under my roof, but only utter a word, and my
boy will be cured; 'for I am a man appointed under authority,
having soldiers under me, and I say to this one * Go,' and
he goes, and to another 'Come;' and he comes, and
to my slave * Do this,' and he does it." '"And when
Jesus heard [this] he was astonished, and said to those
that followed, "Truly I say to you I have found so great
92 THE NEW COVENANT.
faith with no nian in Israel, ^^and I say to you, that many
will come from the east, and west, and will recline with
Abraham, and Isaac, and Jacob, in the heavenly reign, ^'"but
the sons of the reign shall go out into the outside darkness ;
there wiU be the weeping and the gnashing of the teeth."
^^And Jesus said to the centurion, "Go, let it be done to you
as you have believed." And the centurion going to his house,
in that same liour, found the slave whole.
THE widow's son RAISED.
Luke vii: 11-18. And it occurred on the next day that
he went to the city called Nain, and his disciples; and a
great crowd went wdth him. ^"And as he approached the
gate of the city, behold one dead w^as being carried out, [the]
only son of his mother, and she was a widow; and a great
crowd from the city was with her. ^'^And when the Master
saw her he had comj)assion on her, and said to her, "Weep
not." "And, approaching, he touched the bier, and the
bearers stood stiU, and he said, "Young man, I say to you,
arise!" ^^And the dead sat up, and began to speak, and he
gave him to his mother. ^'^And awe seized aU, and they
pr^-ised God, saying, "A great prophet has risen among us; "
and, '<God has visited his people." "And this report of him
Matt, viii: 11; Luke xiii: 28. The "reign of God" Is the sway of Christ, a
spiritual realm of truth, and goodness, and consequent happiness. It was "at
hand" when Christianity was first announced.— Matt, iii: 2. It is "not of this
world."— John xviii: 36. It came to the people when Jesus .spoke (Matt, xii:
28), and men pressed into it (Luke xvi : 10). It was taken from the Jcavs and
given to the Gentiles (Matt, xxi : 43) and Jesus declared.:
"And many shall come from the east and the west, and sit down with Abra-
ham, Isaac, and Jacob, in the kingdom of heaven," but the "children of the
kingdom," the Jews, "shall be cast out into darkness, where there shall be
weeping and gnashing of teeth."— Matt, viii: 11.
This was when the Savior's prophecy was fulfilled,— Luke xiii: 34-35,—
"O Jerusalem, Jerusalem, Avhich killest the prophets, and stonest them that
are sent unto thee ; how often would I have gathered thy children together, as a
THE NEW COVENANT. 93
went out into all Judea, and all the adjacent country; ^^and
John's disciples told him all these things.
John's message to christ, from prison.
Matthew xi: 2-6. And when John heard in the prison
of the works of the Christ, he sent by his disciples, 'and
said to him, ''Are you the Coming One, or may we expect a
different one?" *And Jesus answered and said to them,
''Go, relate to John what you hear and see; '^[the] bhnd re-
ceive their sight, and [the] lame walk, lepers are cleansed,
and [the] deaf hear, and [the] dead are raised, and good
news is addressed to [the] poor, '^and happy is he who shall
not be offended in me. "
Luke vii: 19-23. And having called certain two of his
disciples, John sent them to the Master, saying, "Are you
the Coming One, or are we to expect a different one? " '"And
when the men came to him, they said, "John the Immerser
sent us to you, saying, 'Are you the Coming One, or are we
hen cloth gather her brood under her wmgs, and ye would not! Behold, your
house is left unto you desolate. "
Bvit this was not to be flnal, for he adds : "Verily I say unto you, ye shall
not see me until the time shall come when ye shall say, Blessed is he that
Cometh in the name of the Lord."
Dr. Whitby gives the correct view when he says : "To lie down with Abraham,
Isaac, and Jacob, in the kingdom of heaven, doth not signify to enjoy ever-
lasting happiness in heaven with them, but only to become the sons of Abra-
ham through faith (Gal. iii. : 7), and so to be blessed with faithful Al^raham
coming on them, that they may receive the promise of the spirit (verse 14),
through faith in Christ to be the seed of Abraham and heirs, according to the
promise (verse 29), viz.: the promise made to Abraham (Gen. xii: 3), re-
newed to Isaac (Gen. xxvi: 4), and confirmed to Jacob (Gen. xxvlii: 14), and
to be, according to Isaac, the children of promise." (Gal. iv: 28.)
The gnashing of teeth denotes the vexation and wrath of the spiritually
proud Jews, when they should find themselves outside the kingdom, while
the Gentiles they had so despised, were within. The parable of the rich man
and Lazarus (Luke xvi:) pictures the two classes, and exhibits the wide con-
trast.
94 THE NEW COVENANT.
to expect a different one? ' '^In that day he cured many of
diseases, and scourges, and evil spirits, and gave sight to
many bhnd. "And he answered, and said to them, "Go,
and relate to John what you have seen and heard ; [the]
blind see, [the] lame walk, [the] lepers are cleansed, and [the]
deaf hear, [the] dead are raised, ayid [the] poor are addressed
by [the] good news; ^^and happy is he who shall not be of-^
fended in me."
JESUS TESTIFIES CONCERNING JOHN, AND PROPHESIES AGAINST
KAPHARNAUM.
Ittattliew xi: 7-24:. And as these departed, Jesus began
to say to the crowds concerning John, "What went you out
into the desert to see? A reed shaken by the wind? ^Btit
why went you out ? To see a man clothed in soft [garments]^
Behold, those w^earing showy garments are in kings' houses.
'But why went you out? To see a prophet? I say to you,
yes, and much more than a prophet. ''This is [he] concern-
ing whom it is written :
" 'Behold, I send my messenger before thy face.
Who shall prepare thy way before thee.'
""Truly I say to you, there has not risen among the offspring
of women a greater than John the Immerser ; yet the
least in the heavenly reign is greater than he. ''And
from the days of John the Immerser till now, the heavenly
reign has been invaded, and the invaders seize it. 'Tor all
the prophets and the law prophesy till John. '*And if you
are willing to receive [it], this is that Elijah about to come.
''He who has ears, let him hear. "'But to what shall I com-
pare this generation? It resembles boys sitting in markets,
and caUing to others, saying : "'We have played on the flute
to you, and you have not danced ; we have sung a lament,
but you have not beat the breast.' ''For John came neither
THE NEW COVEXAXT. 95
eating nor drinking, and they say, ' He has a demon;' ^''the
Son of Man came eating and drinking, and they say, ' Be-
hold a gluttonous man, and a wine-drinker, a lover of tax-
collectors, and sinners;' but Wisdom was justified by her
works."
-'^Then he began to reproach the cities in which most of his
powers were wrought, because they did not refoiTQ. -^"Alas
for you, Chorazin ! alas for you, Bethsaida ! for if the powers
wrought in you had been done in Tyre and Sidon, they
would long ago have reformed, sittinff in sackcloth and ashes.
"But I say to you. It will be more endurable for Tyre and
Sidon, in a day of judgment, than for you. -^And you, Ka-
pharnaum, shall you be exalted to heaven? You shall be
Matt, xi: 23; Luke x: 15. "Exalted to heaven; brought down to Hades."
Of course, a city never went to a place of torment after death. The word Is
used here just as in Isa. xiv:, where Babylon is said to be brought down to
Sheol or Hades, to denote debasement, overthrow, a prediction fulfilled to the
letter. Dr. Clarke's interpretation is correct : "The word here means a state
of the utmost woe, and ruin, and desolation, to which these impenitent cities
should be reduced: for, in the wars between the Romans and the Jews, these
cities were totally destroyed ; so that no traces are now found of Bethsaida,
Chorazin or Capernaum." He observes : "The day of judgment of Sodom and
Gomorrah was the time in which the Lord destroyed them by fire and brim-
stone, out of heaven." In a day of judgment, en Jiemera kristos a day of trial.
Hammond : "I assure you, the punishment or destruction that will light
upon them will be such, that the destruction of Sodom shall appear to have
been more tolerable than that."
Wakefield: "In the day of vengeance, punishment or trial. This is un-
doubtedly the genuine sense of the phrase, which has not the least reference
to the day of general judgment. All that our Savior intends to say is, that
when the temporal calamities of that place come upon it, they ^vill be even
worse than those of Sodom and Gomorrah. See this phrase employed in pre-
cisely the same meaning by the LXX., in Prov. vi : 34." Hados is found in the
N. T. ten times: Matt, xi: 23, xvi: 18; Luke x: 15, xvi: 23; Acts ii: 27, 31 ;
Rev. i: 18, vi: 8; xx: 13,14.
"As to the word Hades, which occurs in [ten] places in the New Testament,
and is rendered Jietl in all, except one, [all] where it is translated grave, it is quite
common in classical authors, and frequently used by the Seventy in the trans-
lation of the Old Testament. In my judgment, it ought never in Scripture
to be rendered hell, at least in the sense wherein that word is universally un-
derstood by Christians. In the Old Testament, the corresponding word is
QQ THE NEW COVENANT.
brought aown to Hades, for if the powers which are being
wrought ill you had been wrought in Sodom, it had remained
till this day. -^But I say to you, that it will be more endur-
able in the land of Sodom in a day of judgment, than for
you."
Luke vii: 24-35. And when John's messengers had,
departed, he began to say to the crowds concerning John,
"What did you go out into the desert to see? A reed shaken
by wind? "'But what did you go out to see? A man clothed
in soft garments? Behold, those in showy clothing, and
living in luxury, are in kings' palaces. ^-'^But what did you
go out to see? A prophet? Yes, I say to you, and much
more than a prophet. -'This is he concerning whom it is
written :
" 'Behold, I send my messenger before thy face,
Who shall prepare thy way before thee.'
-^"I say to you, there is none greater than John, among the
offspring of women; but the least in the reign of God is
greater than he. " ''And all the people, and the tax-collectors,
when they heard, justified God, having been immersed with
Sheol, which signifies the state of the dead in general, without regard to the
goodness or badness of the persons, their happiness or misery. In translating
that word, the Seventy have almost invariably used Hades. This word is also
used sometimes in rendering the nearly synonymous words or phrases, hor
and abne hor, the pit, and stones of the pit; tsal moth, the shades of
death; dumeTi, silence. The state is always represented under those figures
which suggest something dreadful, dark, and silent, about which the most
prying eye and listening ear can acquire no information. The term Hades is
well adapted to express this Idea. To this the word hell, in its primitive sig-
nification, perfectly corresponded. For, at first, it denoted only what was secret
or concealed. This word is found, with little variation of form, and precisely
in the same meaning, in all the Teutonic dialects."— (Jampb ell.
Luke vii : 24. The word rendered "messengers" in this instance, is the same
that is elsewhere rendered angels (angelon). It does not seem euphonic to
translate it uniformly, and I have therefore sometimes rendered it by one, and
sometimes by the other word.
THE NEW (JOVE N ANT. 97
the immersion of John. ^"But the Pharisees and the lawyers
rejected for themselves the purpose of God, not having been
immersed by him.
''[And he said], "To what shall I compare the men of this
generation? And what are they like? ^"They resemble
children that sit in a market, and call to each other, saying,
•We have played on the flute for you, and you have not
danced ; we have mourned, and you have not wept. ' "'For
John the Immerser has come, not eating bread, nor drinking
wine, and you say ' He has a demon.' '*The Son of Man
comes eating and drinking, and you say, ' Behold a glut-
tonous man, and a wine-drinker, a lover of tax-collectors and
sinners. 'And Wisdom was justified by all her works,''
THE PENITENT WOMAN.
Luke vii: 36-50. And one of the Pharisees asked him
to eat with him. And he entered the Pharisee's house and
rechned at the table. ^^And behold [there was] a woman
who was in the city, a sinner, and when she knew that he
reclined in the house of the Pharisee, she brought an alabas-
ter flask of ointment, ^^and standing at his feet, behind [him] ,
weeping, she began to wet his feet with tears, and wiped
them with the hair of her head, and repeatedly kissed his
feet, and anointed them with the ointment. ^°But the Phar-
isee who had invited him, observed this, and spoke within
himself, saying: "This man would know, if he were the
Luke vii- 35. The Sinaitic says "work^i," Instead of "children," thus aaree-
mg with Matthew's account.
Luke vii : 36-50. This flask was a long narrow-necked bottle, sealed. In
her devotedness she broke it, and lavished the precious contents on the object
of her adoration.
Luke vii: 38. This woman was "a sinner," probably only as she was a Gen-
tile. As Jesus reclined at table, on the couch, his feet were easily reached, as
one came behind him.
98 THE NEW COVENANT.
prophet, who and what the woman is, who touches him,
that she is a sinner." ""'And Jesus answered and said to him,
" Simon, I have something to say to you. " And he says, "Teach-
er, say it." ^^"A certain creditor had two debtors ; one owed
five hundred denaries, and the other fifty. ''^They not hav-
ing [wherewith] to pay, he forgave both; which of them,
therefore will love more? " *^Simon answered and said, "I
suppose that [one] to whom he forgave more." And he said
to him, "You have judged correctly." ^*And turning to the
woman, he said to Simon, "Do you see this w^oman? I
came into your house ; you gave me no water for my feet ;
but she has wetted my feet with her tears, and wiped them
with her hair. ''^You gave me no kiss, but since I came in
she has not ceased from kissing my feet continually. *^You
did not anoint my head with oil ; but she has anointed my
feet with ointment. "^^Therefore, I say to you, 'Her many
sins are forgiven,' because she loved much; but he loves
little to whom little is forgiven." ''^And he said to her,
"Your sins are forgiven." ''"And those reclining at the table
began to say among themselves, "Who is this that even for-
gives sins? " ^°And he said to the woman, " Your faith has
saved you; go in peace."
JESUS 'S INVITATION.
Matthew xi: 25-30. At that time Jesus answered and said,
"I praise" thee, 0 Father, Lord of the heavens and the earth,
because thou hast concealed these things from the wise and
sagasicus, and hast revealed them to babes. -"^Yes, Father,
for that was well j)leasing in thy sight. ^' All things have
LuKEvii:41. "500 denaries." This amount was about $70.00. 'Fiity de-
laries, $7.00.
THE NE M' CO I 'EX A XT. 99
been given to me of tlie Father; and no one knows the son,
except the Father ; neither knows any one the Father, except
the son, and he to whom the son is wilhng to reveal [him].
-^Come to me, all toiling and heavy-burdened ones, and I will
give you rest. ^^Take my yoke upon you, and learn of me,
for I am meek and lowly in heart, and your lives shall find
rest. ^"For my yoke is easy and my burden hght."
JESUS PKEACHES THROUGH GALILEE.
Luke viii: 1-3. And it soon afterwards occurred, that
he traveled through every city and village, publishing and
proclaiming the good news of the reign of God, and the
twelve with him, "and certain women who had been healed
from evil spirits and infirmities — Mary, called the Magdalene,
from whom seven demons had gone out, ^and Joanna, the
wife of Chuza, Herod's steward, and Susanna, and many
others, who ministered to him from their possessions.
THE DEMONIAC CURED. THE IONIAN SIN.
Matthew xii: 22-45. Then then brought a demoniac to
him, blind and mute, and he healed him, so that the mute
spoke, and saw. "^And all the crowds were amazed, and said,
"Can this be David's son ?" -^And when the Pharisees heard
Luke viii: 2. "The Magdalene." Few are the passages of the N. T. that
have been more misconstrued than those relating to Mary of Magdala. Ren-
dered Magdalene, she has iDeen represented to have been of abandoned charac-
ter, l3efore conversion, and this misrepresentation of her has even been per-
petuated in institutions for fallen women. There is no proof that she was
other than a saintly woman from Magdala. "Mary appears to have belonged to
the village of Magdala, or Migdola (the Tower), a,bout three miles north of
Tiberias, on the water's edge, at the south-east corner of the plain of Genes-
areth. It is now represented by the few wretched hovels which form the
Mohammedan village of El-Mejdel, with a solitary thorn-bush beside it, as the
last trace of the rich gi'oves and orchards, amidst which it was. doubtless, em-
bowered in the days of our Lord."— ^7eii"A-/V.
100 THE NEW COVENANT.
it, they said, "This man could not exorcise demons except
by Beelzebul, ruler of the demons." "^And he, knowing their
thoughts, said to them: "Every kingdom divided against
itself is desolated; and every city or house divided against
itself will not stand ; "''and if the adversary exorcises the ad-
versary, he is at variance with himself; how, then, will his
kingdom stand? ^^And if I exorcise the demons by Beelzebul,
through whom do your sons exorcise them? In this they
shall be your judges. -®But if, by the spirit of God, I exor-
cise the demons, then has God's reign come among you. ^''Or
how can any one enter the house of the strong [one] and plun-
der his goods, unless he first bind the strong [one] , and then
he will plunder his house. ^°He is against me who is not
with me; and he who does not gather with me, scatters me
abroad. ''^Therefore, I say to you, All sin, and blasphemy
Matt, xii : 31, 33 ; Make iii : 28-30 ; Luke xii : 10. The sin against the Holy
Spirit. This sin consisted in attributing the works of Jesus to an unclean
spirit, or Beelzebul. It has been supposed that it is an unpardonable sin,
but a careful consideration of the language will show that such an opinion is
erroneous.
If we take the language literally, we must hold that all other sinners, of
every character and kind, will be saved, because just as positively as the Script-
ure declares that these blasphemers shall never be forgiven, it declares that
all others literally and absolutely shall be forgiven. "Verily I say unto you
a?Z .91718 .s/?a?nje forgiven unto the sons of men, and blasphemies wherewith
soever they shall blaspheme." The sin against the Holy Spirit is the only
sin that shall not be pardoned. All other sinners, thieves, liars, murderers,
all except that very small number that accused Jesus of receiving diabolical
help, shall be forgiven. Does not this show that the terms of the passage are
not to be taken literally? Does it not appear that men must either believe
that all kinds of sinners, and all of them, except this small number, must be
pardoned, or else that the rest of the language is not to be taken literally?
If the "shall" and "shall not" are to be understood literally, then the number
of the damned is entirely limited to the very few who actually saw Christ's
miracles, and ascribed them to Beelzebul. No one since, and no one hereafter
can be damned, for all other sin but that s^'hall be forgiven. This saves all man-
kind except those few persons who said, "He [Christ] hath an unclean spirit."
This reduces hell to a mere mote in the xmiverse, and excludes all now living,
or who hereafter shall live, from any exposure to it.
What does the language mean? Campbell says this is "a noted Hebraism;"
THE NEW COVENANT. IQl
shall be forgiven to men, but the blasphemy of the Spirit
shall not be forgiven. "'And whoever may speak a word
that is, a term of speech common among the Jews, to teach that one event is
more likely to occur than another, and not that either shall or shall not occur.
Dr. Newcome says : "It is a common figure of speech in the oriental lan-
guages, to say of two things that the one shall be and the other shall not be,
when the meaning is that the one shall happen sooner, or more easily, than the
other."
Grotius and Bishop Newton are to the same purport. For illustration, when
Jesus says, "Heaven and earth shall pass away, but my words shall not pass
away," he does not mean that heaven and earth shall actually pass away, but
that they will sooner fail than his words. It is a strong method of asserting
that his words shall be fulfilled. This is common in the Bible.
Matt, vi: 19-20: "Lay not up for yourselves treasures upon earth, where
moth and rust doth corrupt, and where thieves break through and steal ; but
lay up for yourselves treasures in heaven, where neither moth nor rust doth
corrupt, and where thieves do not break through nor steal." Luke xiv : 12-13 :
"Then said he also to him that bade him. When thou makest a dinner or a sup-
per, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich
neighbors ; lest they also bid thee again, and a recompense be made thee. But
when thou makest a feast, call the poor, the maimed, the lame, the blind."
John vi : 27 : "Labor not for the meat that perisheth, but for that meat which
endureth unto everlasting life, which the Son of Man shall give unto you; for
him hath God the Father sealed."
The plain meaning is, all other sins are more easily forgiven than this. The
words "never," "neither in this agon nor the jeon to come," do not change the
sense, but only strengthen and intensify the Savior's meaning that this is of
all sins the worst.
The popular impression that "the seon to come" here means the life after
death is an error.
Dr. Clarke well observes : "Though I follow the common translation, yet I
am fully satisfied the meaning of the words is, neither in this dispensation,
viz. : the Jewish, nor in that which is to come. Olmn ha- ho, the world to
come, is a constant phrase for the times of the Messiah, in the Jewish writers. "
And it should be added that the word "never" is no part of the original
Greek. The exact English is "not," instead of "never." That is, not under
either dispensation, or age, will this inexcusable sin be less than the greatest
of transgressions.
Clarke says : "Any penitent may find mercy through Christ Jesus ; for
through him any kind of sin may l)e forgiven to man, except the sin against
the Holy Ghost, which I have proved no man can now commit."
These are all "Orthodox" commentators, whose opinions were certainly not
formed by prejudice in favor of our views of the passages in question. They
agree Avith what seems the meaning of the Savior, that this sin is of all others
most inexcusable. B ut that any sin is literally unpardonable, by a God and
Father of infinite love and mercy, is nowhere expressed or implied in the Bible.
Gilpin, an approved commentator, to the same point: "Nobody can sup-
102 THE NEW COVENANT.
against the Son of Man, it will be forgiven liim ; but whoever
may speak against the Holy Spirit, it shall not be forgiven him,
pose, considering the whole tenor of Christianity, that there can he any sin
which on repentance may not be forgiven. Tliis, therefore, seems only a
strong way of expressing the difficulty of such repentance, and the impossi-
bility of forgiveness without it. Such an expression occurs (Matt, xix: 24),
' It is easier for a camel to go through the eye of a needle, than for a rich man
to enter the kingdom of heaven ;' that is, it is very difticult. That the Pharisees-
were not beyond the reach of forgiveness, on their repentance, seems to bq
plain from ver. 41, where the repentance of Nineveh is held out to them for an
example."
Bishop Pearce, of the Church of England, the intimate friend of Sir Isaac
Newton, and one of the first scholars of his age, gives the following explana-
tion of this passage: "Neither in this zvorld nor in the world to come:—
rather, neither in this age nor in the age to come; i. e., neither in this age
when the law of Moses subsists, nor in that also when the kingdom of heaven,
which is at hand, shall succeed to it. This is a strong way of expressing how
difficult a thing it was for such a sinner to obtain pardon." He annexes to this
comment the following long note : "The word aion seems to signify age here
as it often does in the New Testament (see chap, xiii : 40, and xxiv : 3, Col.
i: 26, and Eph. iii: 5, 21), and according to its most proper signification.
If this be so, then this age means the Jewish one, the age while their law sub-
sisted and was in force; and the age to come (see Heb. vi: 5, and Eph. ii: 7)
means that under the Christian dispensation. Under the Jewish law, there
was no forgiveness for wilfu^l and presumptuous sins : concerning them it is
said in Numb, xv: 30-31, The soul lohich doeth aught presumptuously, the
same reproacheth the Lord; and that soul shall be cn.t off from among his
people, because he hath despised the wordofthe Lord, and hath broken his
commandments. See to the same purpose, Numb. xxxv. 31, and Lev. xx: 10,
and 1 Sam. ii: 25. With regard to the seculumfuturum, the age to come, or
the Christian dispensation, na forgiveness could be expected for such sinners
as these Pharisees were ; because, when they blasphemed the Holy Spirit of
God, by which Jesus wrought his miracles, they rejected the only means of
forgiveness, which was the merit of his death applied to men by faith, and
which under Christianity was the only sacrifice which could atone for such a
sin : in this sense (as things then stood with them) their sin was an unpardon-
able one. But, then, it is not to be concluded from thence, that, if they repented
of this blasphemy, they could not obtain forgiveness. The observation ot
Athanasius (vol. i: p. 237, ed. Col.) is very material. He says, "Christ does
not say. To him, that hlasphemeth and repenteth; but, To him that blasphe-
meth; and therefore he means, to him that continueth in his blasphemy; for
with God there is no sin that is unpardonable." And the truth of this obser-
vation will appear from the following instances : Jesvis said, in Matt, x : 33,
Whosoever .^hall deny me before men, him will I deny before my FatJier;
where the threatening is as strong as this In the case of blasphemy against the
Holy Ghost : and yet, when Peter shortly afterwards denied Jesus before men
THE NEW COVENANT. ' \{y^
neither in this aeon, nor in that about to come. "^Either make
the tree good, and its fruit good, or make the tree corrupt
three times, joining other curses with his denials, yet upon his repenting and
weeping bitterly, he was not only forgiven, but continued in his apostleship.
Again, when Jesus was on the cross, some of the rulers denie.d him, saying.
He saved others; let hitn save himself if he be Christ, the chosen of God,
(Luke xxiii: 35). By which word it appears that they acknowledged Jesus to
have wrought miracles, and yet rejected him, denying that he wrought them
by the Holy Spirit of God: and yet Jesus prayed to his Father that they might
be forgiven. (Luke xxiii: S-t.) To this may be added, that in this chapter.
verses 38, 39, 40, these .Pharisees who had blasphemed against the Holy
Ghost, asked for a sign, and our Savior gave one to them, viz. : the sign of the
prophet Jonas : and what could this sign be given for, unless for their convic-
tion, and for disposing them to repent, and in consequence of this, to be for-
given? From all which it may, I think, be concluded, that to speak against
the Holy Ghost, as those Pharisees did, was not, therefore, to be forgiven in
that age, or in the age to come, because no means of obtaining forgiveness for
it was to be found either in the Jewish law, or under the Cloristian dispensa-
tion ; but that, however, upon their repentance, they might be forgiven and
admitted to the divine ta.YOT."~Commentary on the Four Gospels, in loco.
Dr. Hammond, another divine of the English Church, and one of the best
reputed of the old commentators, thus paraphrases the text : "For this speech
of yours (that I work by Beelzebub) let me tell you, Pharisees (v: 24), that this
malicious resisting and holding out against the invisible work of God, and de-
spising the miracles that I have wrought by the spirit and power of God
(v: 28), is such a crime, of so deep a dye, that it shall to them that continue
in it, be irremissible. Whosoever shall say this against the Son of Man, that
is, shall not receive me as I am, the Son of Man, or before I am sufficieatly
manifested by the spirit or finger of God to be the Messias, he may bv want of
light or manifestation, be excusable, and by a general repentance of all his
sms of ignorance, may receive pardon. But he that shall resist the spirit of
God, manifestly shining in these miracles wrought by Christ, to the astonish-
ment and conviction of all but Pharisees (v: 23), and shall impute those mira-
cles to the devil, which, by what hath been said sufficiently appears to be
the works of God's o^vn power, if he repent not particularly of this, and come
mand acknowledge Christ, thus revealed and manifested to him, there is no
pardon or mercy to be had for him, neither in this age, nor at the comins; of the
Messias (by them supposed yet future) ; or, neither in this life where he shall
be punished with spiritual death, God's withdrawing of gi-ace, nor in the other,
where eternal death expects him."— Commentary on the Nev Testament.
The Doctor translates the phrase, "neither in this world nor in the world to
come," as follows: "Neither in this age, nor in that to come." He likewise
adds a long note to prove the propriety of the foregoing parajVnra.se, and to
show that according to the tenor of the whole New Testament there is no sin
whatever that may not he rejiented of, and then forgiven. See his note.
The celebrated Dr. Campbell here translates the phrase this ivorld and the
world to come, by the terms this .^tate and the future; and says, in a note on
204 2'^^' ^^^^ COVENANT.
and its fruit cormpt, for the tree is known by the fruit.
^^*Brood of vipers! how can you, being evil, speak good? for
the passage, that it is uncertain whether by these two states are here meant
the Jewish dispensation and the Christian, or the present lite and the life to
come. Four Gospels. Translation and Note in loco.
It is not always noticed that "this age [asonj," and "the coming age [aeon]," are
constant discriminations in the N. T. Thisaion, or age, is filled with anxiety
(Mark iv: 19), has good and bad (Matt, xiii: 24, 30, 36, 43), with persecutions
Mark x : 30), will crucify the Lord (1 Cor. ii : 8), will end (Matt, xiii : 39, 40, 49 ;
Matt, xxiv: 3, xxviii: 20). The coming age will see the Lord's glory (Tit. ii:
13; 1 Cor. xv: 23), the resurrection from the dead (Luke xx: 35), the age-long
life (Mark x: 30), Luke xviii: 30), and the appearance of the righteous in the
kingdom (Matt, xxv: 36-43). The conjunction of the ages (Heb. ix: 26), ends
of the ages (1 Cor. x: 11). Dr. J. H. Morison remarks in his commentary:
" 'In this world, neither in the world to come.' The word Ueon) can be ren-
dered by no correspojiding word in oxvn language. It means a period of time,
an age, or a dispensation. In 2 Tim. i: 9 we read, 'before the times of the
ages, cmns.' In 1 Cor, ii: 7 we read of the wisdom 'which God ordained to our
glory hef07-e the aeons', ages, or dispensations. These passages imply in the
past a succession of aeons, ages, or dispensations. Jesus speaks more than once
(Matt, xiii: 39, 40, 49) of 'the end of the aeon, "or the winding up or consum-
mation of the seon, the age, or dispensation then existing. In Heb. ix : 26, we
read, ' in the consummation of the ages.' As the word ason, in its applica-
tion to the past- and present condition of things implies only a limited dura-
tion of time, the natural inference is that in its application to the future con-
dition of things, it does not necessarily involve the idea of endless duration,
As the word is applied to the past in the plural number, and thus denotes a
succession of Jsons in the past, so when applied to the future in the plural
number (Eph. ii: 7, ' in the aeons, or ages which are to come '), it in like man-
ner denotes a succession of aeons. These aeons thus extend from the past into
the future, each one at its completion giving way to that which is to succeed,
and each, whether in the past or the future, being only one in the succession
of ages. When, therefore, we read in the passage before us of a sin which shall
be forgiven neither in this Jeon, nor the aeon to come, we find in the language
nothing that necessarily involves the idea of eternity, since the age to come
may, like each of those which have gone before, at length fulfil its purpose and
give place to a yet higher dispensation beyond."
Never for divenes s— eternal damnation. These phrases do not occur in
Matthew, and deserve notice. (1.) If, by never forgiveness, it be denoted,
strictly speaking, that the blasphemy against the Holy Ghost shall never be
forgiven, then there is a direct contradiction between this verse and ver. 28;
for there it is positively asserted, without any limitation or exception, that,
"All sins shall be forgiven unto the sons of men, and blasphemies wherewith
soever they shall blaspheme." See note on Matt, xii: 31-^2. (2.) The phrase
translated never forgiveness is equivalent to the declaration of Matthew, that
the sin in question shall not be forgiven, "neither in this world, neither in the
world to come" (Matt, xii: 32), which language is explained in the note on that
THE NEW COVENANT. 105
the mouth speaks out of the overflow of the heart. "''The
good man brings forth the good things out of the good treas-
ure, and the evil man brings forth the evil, out of the evil
treasure. ""But I say to you that every idle word that men
may utter, they shall give an account concerning that word,
in a day of trial. 'Tor by your words you shall be acquitted,
a.nd by your words you shall be condemned."
^Then certain of the scribes and Pharisees answered hun,
saying, "Teacher, we desire to witness a sign from you."
'^But he answered, and said to them, "An evil and adulterous
generation demands a sign, and a sign shall not be given to
passage. The only difference is in the translation, which does not properly
express the similarity of the two passages in the original. A literal translation
would be, "hath not forgiveness to the age;" eis ton aidna, and the sense in
which this age should be understood, is illustrated by Pearce and others,
quoted under Matt, xii : 31-32. The remarks on that passage may suffice also
for this. And the same remarks, substantially, apply to the phrase eternal
dawnation, or rather "eternal punishment," as Campbell translates it. For
the word rendered eternal is a Idni on, an adjective derived from the noun
used in the former phrase, and of similar signification. It indicates an in-
detinite period, and might properly be translated age-lasting. It is applied
to subjects which are strictly endless, and also to those which are not. Its ap-
plication, therefore, does not determine the precise duration. The adjective
and the noun from which it is derived, "being ambiguous, are always to be
understood according to the nature and circumstances of the things which
they are applied to."— Macknigld. See p. 107.
Matt, xii: 36. This language in E. V. reads the day of judgment, but the
article is not in the original. It is "a day of trial" or judgment. Which is to
say, that men are known by their language, they are judged and gauged by
their words ; when any trial comes, their words decide their character, for the
mouth speaks out of the heart's contents. But if ever>' act, and word, and
thought, whether good or evil, is judged, and so punished or rewarded, it is
plain enough that judgment must follow hand in hand with conduct, and can-
not be deferred. And it is plain enough that the endless future cannot be de-
termined by the last hours of life. The Biblical language of a throne and a
day of judgment are figurative descriptions of the unfailing decisions of the
great judge who "every morning doth bring his judgment to light" (Zeph. iii:
5) ; and who never fails to bring upon each one for his good, jixst what he de-
serves; so that God's judgments "are more to be desired than fine gold, and
are sweeter to the taste than honey and the honey-comb," to all who perceive
their beneficent purpose.
IQQ THE yj^W COVENANT.
it, excex^t the sign of Jonah the prophet; ^'^for just as Jonah
was in the sea-monster's belly three days and three nights, so
will the Son of Man be in the earth's heart three days and
three nights. "Men of Nineveh shall stand up in the judg-
ment against the men of this generation, and condemn it;
for they reformed at the preaching of Jonah, and behold a
greater than Jonah is here. ''"A southern queen shall rise up
in the judgment against this generation, and shall condemn
it, for she came from the ends of the earth, to hear Solomon's
wisdom, and behold a greater than Solomon is here. "'But
when the unclean spirit has gone out from the man, it roves
through arid places, seeking a resting place, and finds it not.
"Then it says, ' I will return into my house whence I came;'
and when it comes, it finds it empty, swept, and set in order.
^'^It then goes, and takes with itself seven other spirits, more
evil than itself, and they enter, and dwell there, and the last
of that man is worse than the first. Thus will it also be
with this evil generation."
Mark iii: 19-30. And he went into a house, ''and again
a crowd assembled, so that they could not even eat bread.
''And when his friends heard it, they went out to restrain
him, for they said, "He is beside himself." "And the scribes,
those that came down from Jerusalem, said, "He has Beel-
zebul,"and, "He exorcises the demons by the ruler of the
demons." ''And he called them to him, and said to them,
in parables, "How can the adversary exorcise the adversary?
-'And if a kingdom be divided against itself, that kingdom
cannot stand. ''And if a house be divided against itself, that
house cannot stand. ''And if the adversary has risen against
himself, and is divided, he cannot stand, but has an end.
''But no man can enter the strong man's house, to plunder
his furniture, if he does not first bind the strong man, and
THE NEW COVENANT. 107
then he may pkmder his house. -^Truly I say to you that all
[their] sins shall be forgiven to the sons of men, and the blas-
phemies with which they blaspheme. ^'^But whoever may
blaspheme against the Holy Spirit, has not forgiveness to the
8Bon, but shall be in danger of aeonian transgression;" — ^"be-
cause they said, "He has an unclean spirit."
Luke xi: 11-36. And he was exorcising a mute demon, and
it occurred, when the demon had departed, [that] the mute
spoke, and the crowds wondered. ^"But some of them said,
"He exorcises demons through Beelzebul, the prince of the
demons." Tie answered and said^ ^^ How can the adversary e.v-
orcise the adversary / " ^''But others, trying [him] , sought of
him a sign from heaven. ^'But he, knowing their thoughts,
said to them, "Every kingdom divided against itself is brought
to desolation; and a house [divided] against a house, falls.
^^And if, also, the adversary is divided against himself, how
shall his kingdom stand? Why do you say that I exorcise
demons through Beelzebul? *^For if I, through Beelzebul,
exorcise demons, by whom do your sons exorcise [them] ?
Therefore they shall be your judges. "''But if I exorcise the
demons by God's finger, then the reign of God has come
to you. "^When the armed strong [one] guards his palace,
Maek iii: 28-29. See Matt, xxi: 31-33. Of the word rendered damna-
tion in E. v., it is sufficient to say, it is the same which occurs in
John iii: 19, v: 22-30, vii: 24, viii: 16, xii: 31; Acts viii: 33; 1 Tim.
v: 24; in all of which places it is rendered judgment, except the first,
where it is conderanation in E. V. It occurs also in 2 Pet. ii: 11, and is trans-
lated accusation. By an examination of the places referred to, it will evi-
dently appear that this word, though the translation here be so terrific to
many, has no necessary connection with a state of misery perpetual in dura-
tion.
V. reads "transgression," or "sin." Griaehach gives ania/rtematos ("sin"), as
the reading preferred by the best critics. The Vulgate, Coptic, Armenian
and Gothic, and a large number of codices, coincide. See p. 1 05.
108 2'^^^' iV'^'>^ COVENANT.
his possessions are in peace. "But as soon as one stronger
than he shall come upon him, and overcome him, he takes
away the weapons in which he confided, and distributes his
spoils. "^He who is not with me, is against me, and he who
gathers not with me, scatters me. -*When the unclean spirit
has come out of the man, it roams through arid places, seek-
ing a resting place, and not finding [it]. Tlien it says, 'I
will return into my house, whence I came out.' "'^And com-
ing, it finds it empty, swept, and garnished. ^''Then it goes,
and takes seven other spirits more evil than itself, and they
enter, and dwell there ; and the last of the man is worse
than the first.
"^And it occurred, while he was speaking these things, a
certain woman from the crowd lifted her voice, and said to
him, "Happy the womb that carried you, and the breasts
that you have sucked." -®But he said, "Yes; but happier
they who hear and observe the w^ord of God."
""And when the crowds gathered about him, he began to
say, "This generation is an evil generation; it demands a
sign, but no sign shall be given it, except the sign of Jonah.
^°As Jonah became a sign to the Ninevites, so, also, will the
Son of Man be to this generation. "^A southern queen will
rise in the judgment with the men of this generation, and
will condemn them ; because she came from the extremities
of the earth, to hear the. wisdom of Solomon, and behold
here, a superior to Solomon. '^-Men of Nineveh will stand
up in the judgment with this generation, and will condemn
it, because they reformed at the preaching of Jonah, and be-
LUKE xi: 31. The men of Nineveh were less sinful than the Jews, and the
Jews should therefore expect a severer punishment than that experienced by
the Ninevites. So the queen of the south was more to be praised than those
to whom Jesus spoke, for she regarded Solomon, while they disregarded a
greater than Solomon. (See Matt, xi: 22).
THE NEW COVENANT. 109
hold, here, a superior to Jonah. ''And no one,having hghted
a lamp, sets it in a secret place, neither under a gram-
measure, but on the lamp-stand, that those who enter may
seethe hght. 'The lamp of the body is your eye; when
your eye is sound, your whole body is enhghtened, but when
it is evil, your whole body, also, is darkened. 'Take care,
then, that the hght that is in you is not darkness. '°If, there-
fore, your whole body is illuminated, having no part dark,
the whole will be illumined, as when the lamp, by its
brightness, illuminates you."
THE TRUE DISCIPLES ARE THE REAL KINDRED.
Matt. Xii: 46-50. While he was yet talking with the crowds,
behold, his mother and his brothers stood outside, seeking to
speak to him. * * * * "^But he answered and said to
him Avho informed him, "Who is my mother, and who are
my brothers? " ^'And he extended his hand toward his dis-
ciples, and said, "Behold my mother and my brothers;
'''for whoever shall do the will of my heavenly Father, he is
ray brother, and sister, and mother."
Mark iii: 31-85. And his mother and his brothers
came, and standing outside, they sent to him, calling him.
^^And a crowd sat about hnn, and they say to him, "Behold,
your mother, and your brothers, and ycnir sister.^ are outside,
seeking you." 'fAnd he answered them, and said, "Who
are my mother and brothers? " '*And looking about on those
sitting in a circle around him, he said, "Behold my mother
and my brothers. "Whoever shall do the will of God, these
are my brother, and sister, and mother."
Luke viii: 19-21. Then his mother and brothers came
towards him, and could not get near him. on account of the
crowd. -"'And it was told him, ^'Your mother and your
110 THE I^EWr COVENANT.
brothers stand outside, desiring to see you." ^^But he answered
and said to them, "My mother and my brothers are those
who hear and obey God's word."
JESUS REPROACHES THE PHARISEES AND LAWYERS.
Luke xi: 37-54. And while he was speaking a Pharisee
invited him to dine with him, and he entered and rechned at
table. '*And when the Pharisee saw it he wondered, because
he had not first immersed himself before the dinner. ^^And
the Master said to him, "Now you Pharisees cleanse the
outside of the cup, and of the platter, but within you are full
of extortion and wickedness. ^"0 unwise ! Did not he who
made the exterior also make the interior? ^^But give, in
charity, the interior things, and behold, aU things are clean
to you. *^But alas, for you, Pharisees ! because you tithe of
mint, and rue, and every garden herb, but neglect the judg-
ment, and the love of God ; you should have done these, and
not have omitted those. ''^Alas, for you, Pharisees ! because
you love the first seat in the synagogues, and salutations in
the markets. Alas for you, because you are like those unseen
tombs, over which men unconsciously walk." * *
And one of the doctors of the law answered and said to
him, "Teacher, in saying this, you reproach us also." "''And
he said, "Alas, also, for you lawyers, for you impose op-
pressive burdens on men, and you will not touch the burdens
with one of your fingers. ''^Alas for you, for you build the tombs
of the prophets, and your fathers killed them. *^Thus you tes-
tify and consent to the deeds of your fathers, for*they killed
[them], and you build [their tombs], *^And because of this
the wisdom of God said: 'I will send prophets and apostles
to them, and [some] of them they will kill, and persecute,
^&o that the blood of all the prophets shed from the foundation
' THE NEW COVENANT. Ill
of the world, shall be required from this generation, ''from
the blood of Abel, to the blood of Zachariah, who perished
between the altar and the house.' Yes, I say to you, it will
be required of this generation. '"Alas, for you, lawyers! be-
cause you have taken the keys of knowledge, and entered not
yourselves, and hindered those who were entering." ''And
as he went thence, the scribes and Pharisees began to be
greatly incensed, and vehemently tried to make him speak
unguardedly about many things, '^endeavoring to catch some-
thing from his mouth.
CHRIST CAUTIONS AGAINST HYPOCRISY.
Luke Xli: 1-12. At that time the crowd having assem-
bled by myriads, so that they trampled on each other, he be-
gan to say to his disciples: "First of all, keep yourselves
from the Pharisees' leaven, which is hypocrisy. "But there is
nothing concealed which will not be revealed, nor secret, which
will not be divulged. "Therefore, what you have spoken in the
dark will be heard in the light, and what you have whispered
in inner chambers will be uttered publicly, on the house-tops.
*And I say to you, my friends, be not afraid of those who kill
the body, and after this can do no more. 'But I will warn
you whom you should fear. You should fear him who after
he has killed, has authority to cast into Gehenna. Yes, I tell
you, fear him. "^Are not five sparrows sold for two assaries?
And yet, not one of them is forgotten in the presence of Grod.
^But even the hairs of your head have all been counted.
Fear not, for you are more valuable than many sparrows.
^And I tell you, whoever shall acknowledge me in the presence
of men, the Son of Man will acknowledge him in the presence
of the angels of God. ^But he who has renounced me in the
presence of men, will be renounced in the presence of God's
112 THE NEW 00 YEN ANT.
angels. ^^And whoever shall speak a word against the Son of
Man, it will be forgiven him; but he who blasphemes against
the Holy Spirit, it sha,ll not be forgiven. "And when they
bring you before the synagogues, and the rulers, and the
authorities, be not anxious how or what you shall answer, or
what you m^^y say, ^"for the Holy Spirit will teach you in
that hour, what you ought to say. "
CHRIST REFUSES TO BE JUDGE.
Luke xii: 13-14. And one of the crowd said to him:
"Teacher, speak to my brother, to divide the inheritance with
me." ^^But he said to him, "Man, who appointed me judge
or divider over you? "
JESUS CONDEMNS WORLDLY-MINDEDNESS.
Luke xii: 15-34. And he said to them: "Watch and
avoid all covetousness, for a man's life does not consist in the
abundance of his possessions." ^"^ And he spoke a parable to
them, saying: "The farm of a certain rich man yielded
plentifully. ^' And he reasoned with himself, saying, ' What
shall I do, because I have nowhere to gather my fruits? '
"And he said, ' I will do this : I will pull down my granaries,
and build greater; and I will gather there all my wheat and
my goods, ''and 1 will say to my life, Life, you have many
good things, laid up for many years; rest, eat, drink, be glad.'
'"But i/«6 Lord said to him, "Umviseman; this night they
will require your life of you; whose shall be what you have
prepared? ' ''This is he who hoards treasures for himself,
and is not rich towards God."
^Andhe said to his disciples: "Therefore, I tell you, be
not anxious for life, what you may eat, nor for your body,
what you may wear; ''for the life is of more value than food,
and the body than clothing. -'"Mark well the ravens; they
THE NEW COVENANT. 113
SOW not, nor reap, have no storehouse nor granary, and God
feeds them. How much more vahiable are you than the
birds. ''And which of you by being anxious can add one
span to his age? '°If, then, you cannot do the least, why are
you anxious concerning the remainder ? -^Mark well the hhes,
how they grow ; they labor not, nor spin, but I t^U you [that] .
not even Solomon, in all his glory, w|s clothed hke one of
these. ''And if God so clothes the grass of the field, existing
to-day, and cast into an oven to-morrow, how much more
you, ' 0, weak of faith ! '^^And seek not what you shall eat, and
what you shall drink, and be not anxious. '"For all these
things do the nations of the world seek, and your Father knows
that you have need of these things. ^^Batseek the reign of
God, and these shaU be superadded to you. ^^'Fear not,
little flock, for the Father was pleased to give you the king-
dom. ''SeU your possessions and give in charity; make for
yourselves purses that do not grow old, a treasure exhaust-
less in the heavens, where thief does not approach, nor
moth consume. ''For where your treasure is, there will your
heart be also."
JESUS EXHORTS TO FIDELITY.
Luke xii: 35-50, and xi!!: 1-9. "Let your loins be
girded, and your lamps burning. "Mnd be like men looking
for their master, when he will return from the nuptial feast ;
that when he comes and knocks it may immediately be opened
to him. ■■'Happy are those slaves who, when their master
comes, he shall find watching. Truly I tell you that he will
gird himself and cause them to recline, and he will go forth
and minister to them. '''And if he comes in the second or
the third watch, and finds [them] thus, hai)py are thr^f. ''"But
talie note of this: had the householder known hi what hoirr
the thief would come, he would have watched, and Ivould not
114 THE NEW COVENANT.
have permitted him to dig through into his house. ^"Be you
also prepared, because in the hour you think not, the !Son of
Man comes." '^^And Peter said, "Master, do you tell this
parable to us, or to all? " *-And the Master said, "Who then
is the faithful, the prudent servant, whom the master made
ruler over his domestics, to dispense the proper portion of
food in its season? ^^fiappy that slave, whom his master at
his coming, shall find thus employed ; "truly I tell you that
he will appoint him over all his possessions. *^But if that
slave shall say in his heart, ' My master delays to come,' and
shall begin to beat the men-servants, and the maid- servants,
and to eat, and drink, and be drunken; ^''the master of that
slave shall come in a day when he does not expect him, and
at an hour of which he is not aware, and shall cut him asun-
der, and appoint his part with the imfaithful; *^and that
slave who knew his master's will, and was not prepared, and
did not according to his will, shall be beaten with many
[stripes] ; *®but he who was ignorant and did things deserv-
ing stripes, shall be beaten with few. And from him to whom
much is given, much wall be required; and to whom much
has been entrusted, of him the more will they exact. ^°I
came to cast fire into the earth, and how I wish it were
already kindled. ^^But I have an immersion to be immersed
with ; and how am I distressed till it be consummated. ''Do
you thmk 1 came to give peace to the earth? I tell you, no,
but rather discord. 'Tor from now five in one house shall
be separated, three against two, and two against three; they
shall be separated, ''father against son, and son against
father; arzyi mother against daughter, and a daughter against
the mother; a mother-in-law against her daughter-in-law,
and a daughter-in-law against the mother-in-law."
'*And he said also to the crowds, "When you see a cloud
THE NEW COVENANT. 115
rising in the west, you say at once, ' A shower comes,' and
so it occurs. ^'And when a south wind blows, you say,
'There comes burning heat,' and it occurs. ^"^Hypocrites !
you know how to explain the aspect of the earth, and the
heaven, but how is it that you can not explain this season?
"'And why, even of yourselves, do you not judge what is right?
'^For when you go with your legal opponent before a magis-
trate, labor on the road to be released from him, lest he drag
you to the judge, and the judge deliver you to the exactor,
and the exactor cast you into prison. ^^I say to you, you
will by no means be released thence, till you have paid the
last lep ton."
Luke xiii: 1-9. And at that time some were present
who informed him concerning the Gahleans, whose blood
Pilate mingled with their sacrifices. ^And he answered and
said to them : "Do you suppose that those Galileans were sin-
ners above all the [other] Galileans, because they have suffered
these things? ^I tell you, no, but unless you reform, you mil
all perish in like manner. *0r those eighteen on whom fell
the tower in Siloam, and killed them ; do you suppose that
they were debtors above all those men dwelling in Jerusalem?
^I tell you, no, but unless you reform, you will all perish in
like manner."
Luke xiii : 1-5. Many readers of the Bible suppose that the word perish
always relates to the immortal soul, and that it means to suffer torment with-
out end. BiTt it is only necessary to consult the language to perceive that
Jesus was referring to nothing of the sort. There were "some who told him
of the Galileans, whose blood Pilate had mingled with their sacrifices," and of
a certain eighteen "u.pon whom the tower of Siloam fell, and slew them."
"Think ye that they were sinners above all men that dwell in Jerusalem? I
tell you, nay; but except ye repent ye shall all likewise perish." That is, be
slain as they were. No better explanation of these words can be given than in
the language of commentators.
Says Dr. Clarke (Methodist) : " 'Ye shall all likewise perish.' In a like way,
in the same manner. This prediction of our Lord was literally fulfilled.
When the city was taken by the Romans, multitudes of the priests, etc., icTio
116 THE NEW COVENANT.
^And bespoke this parable: "A certain man had a fig-
tree planted in his vineyard, and came seeking fruit on it,
and found none. ^And he said to the vine-dresser, ' Behold,
I come there .three years seeking fruit on this fig-tree, and
find none ; cut it down ; why should it render the place use-
less? ' ^And he answered and said to him, 'Master, leave
it this year, also, till I dig about it, ^and manure it, and per-
haps it may bear fruit after that; hut, if not, you may cut it
down.' "
THE PARABLE OF THE SOWER.
Matthew xiii: 1-9. On that day Jesus departed from
the house, and sat by the lake-side. "And great crowds were
gathered about him, so that he entered a boat, and was
seated ; and all the crowd stood on the beach. '^And he dis-
coursed to them much, in parables, saying: "Behold, the
sower went out to sow, *and, in sowing, some [seeds] fell on
the path, and the birds came and ate them; ^and others
fell on the ledgy ground, where they had not much soil, and
immediately sprang up through not having depth of earth.
•^And the sun having arisen, they were scorched, and from
lack of root, withered aAvay. "And others fell among the acaur
were going on vitJi theif sacrifices, were slain, and their blood mingled with
the blood of their victims ; and multitudes were buried under the ruins of the
walls, houses and temple."
"The word likewise here means not also, but in like manner. Such is the
import of the original. Because the words repent and perish are here used,
many honest Christians have vainly Imagined that our Lord referred to a state
of endless misery. You shall all be destroyed in a similar manner. Here he
had reference, no douljt, to the calamities that were coming upon them, when
thousands of the people perished. Perhaps there was never any reproof more
delicate, and yet more severe, than this. They came to him, believing that
these men who had perished were peculiarly wicked. Jesus did not tell them
that ihey were as bad as the Galileans, but he left them to infer it ; for if they
did not repent, they must soon likewise be destroyed. This was remarkably
fulfilled. Many of the Jews were slain in the temple; many while offering
sacrifice: thousands perished in away very similar to the Galileans." — Barnes.
THE NEW COVEKANT. 117
thuses, and the acanthuses sprang up, and choked them.
'And others fell on good earth, and bore fruit, the one a hun-
dred, the other sixty, the other thirty [fold]. "Let him who
has ears hear."
Mark iv: 1-9. And again he began to teach by the lake-
side; and a great crowd was assembled about him, so that he
entered the boat, and sat on the lake; and all the crowd was
on the shore, by the lake. -^And he taught them many things
in parables, and in his teaching said to them, ^^" Hearken!
behold, forth went the sower to sow. *And in the sowing it
occurred that some [seed] feU in the path, and the birds came
and ate it. 'And other [seed] fell on the ledgy [ground] where it
had not much earth, and it immediately sprang up, because it
had not much earth; "and when the sun had arisen it was
scorched, and it withered, because it had no root. 'And other
[seed] fell among acanthuses, and the acanthuses grew, and
choked it, and it bore no fruit. ^'And some feU into the good
earth; springing up, and increasing, it bore thirty, sixty and
a hundred [fold]." ''And he said, "He who has ears to hear,
let him hear."
Luke viii: 4-8. And when a great crowd had assembled,
they gathered to him from every city; and he spoke in
a parable: '"The sower Avent out to sow his seed, and in
sowing it, some fell in the path, and it was trodden down,
and the birds of the heaven ate it. "And another fell on the
ledge, and it sprang up, and having no moisture, was soon
withered. 'And another feh among the acanthuses, and
springing up with the acanthuses, they choked it. 'And an-
other feh into the good ground, and springing up, yielded a
hundred fold." And having said these things he cried, "He
that has ears to hear, let him hear."
118 THE NEW COVENANT.
WHY JESUS TAUGHT IN PAEABLES.
Matthew xiii: 10-17. And the disciples came, and said
to him: "Why do you speak to them in parables?" "And he
answered, and said to them : ''Because it is given to you
to know the secrets of the reign of the heavens ; but it is not
given to them. ^"For, w^hoever has, to him will be given, and
he shall be gifted with abundance ; but whoever has not, even
what he has shall be taken from him. ^^Therefore, I speak
to them in parables, for seeing, they see not, and hearing,
they hear not, neither do they understand. ^*And by them
the prophecy of Isaiah is verified, which says:
' By hearing you will hear, and not understand,
And seeing you will see, without perceiving;
^Tor this people's heart has grown gross,
And they hear stupidly with their ears.
And they shut their eyes.
Lest they should perceive with their eyes,
And hear with their ears.
And understand with their hearts.
And retrace their steps,
• And I should heal them.'
^^"But happy your eyes, for they see, and your ears, for they
hear. "Truly I say to you, that many prophets and right-
eous men have desired to see what you see, and have not seen,
and to hear what you hear, and have not heard.
Mark iv: 10-12. And when he was alone, those about
him, with the twelve, asked him as to the parables. "And
he said to them, "The secret of the reign of God is given to
you to know; but to those outside all things are done in par-
ables ; ^Hhat looking they may look, and not see, and hearing
they may hear, and not understand; lest they should turn„
and it should be forgiven them."
THE I^EW COVENANT. 119
THE PARABLE OF THE SOWER EXPLAINED.
Luke viii: 9-18. And his disciples asked him: "What
might this parable mean?" ^'^ And he said, "To you it is given
to know the secrets of the reign of God ; but to the others in
parables; that seeing they may not see, and hearing they may
heavf and not understand. ^^Now the parable is this : The
seed is the word of God. ^^And those by the path are they
that have heard ; then comes the accuser, and takes away the
word from their heart, so that they may not beheve and be
saved. ^'And those on the ledge [are] they who when they
hear, receive the word of God with joy; these have no root;
they believe for a season, and in a season of trial faU away.
"And that which feU among the acanthuses, these are they that
have heard, and as they go forth, are choked by cares, and
riches, and pleasures of life, and bring no fruit to maturity.
^^And that in the good ground are those [who] having heard
the word, retain it in an honest and good heart, and bear
fruit with perseverance. ^^And no man who has hghted a
lamp, covers it with a measure, or places it beneath a couch,
but puts it on a lamp-stand, that those who enter may see the
hght. 'Tor there is nothing hid that will not be made mani-
fest ; nor concealed that wiU not be revealed, and come to
light. '^Take heed, then, how you hear, for to him who has
will be given ; and whoever has not, even what he seems to
have will be taken from him."
Mark iv: 13-25, And he said to them: "Do you not
know this parable? And how will you comprehend aU the
parables ? '*The sower sows the w^ord, '^and these are they,
where the word is sown by the path, and when they hear, the
Luke viii : 16. "That those coming In may see the light," is not found in the
oldest MSS.
120 THE NEW COVENANT.
adversary immediately comes, and takes the word that was
sown in them. ^''And these are hke those sown in the ledgy
[ground] ; who, when they hear the word, receive it immedi-
ately with delight, ^'and having no root in themselves, they
are but transitory; then trial, or persecution occurring, on
account of the word, they are immediately offended. ^^And
others are those sown among the acanthuses ; these are they
hearing the word, ^\ind the anxieties of the ason, and the
delusion of wealth, and strong desires for other things, enter,
and choke the word, and it becomes unproductive. -°And
these are those sown upon the good earth; who hear and ac-
cept the word, and bear fruit ; one thirty, one sixty, and one
a hundred, [fold]." -^And he said to them, "Is the lamp
brought that it may be placed under the grain -measure, or
under the couch, [and] not placed on the lamp -stand? "For
nothing is hidden except that it should be manifested, nor
concealed, but that it should be revealed. -'If any man has
ears to hear, let him hear." "''And he said to them, "Take
heed what you hear; with what measure you measure, it
shall be measured to you; and more shall be added to you;
'Hot whoever has, to him shall be given ; and even what he
has shall betaken from him who has not."
Matthew xiii: 18-23. "Hear, therefore, the parable of
the sower: ''Everyone that hears the word of the reign, and
does not understand it, the evil comes and snatches that
away which was sown in his heart ; this is that sown on the path.
-•"And he that was sown on the ledgy ground, is he that hears
Matt, xiii: 19. The same form of speech occurs here, that is found in the
Lord's Prayer, Tio jjoncro.-i (the evil) ; "the evil comes and snatches that sown
in his heart." Evil may he understood here as personified ("the evil"), or we
may add the word "thought," "temptation," "purpose," "inducemeuL." Al-
most a,ny word is better than "om^" supplied hy the authors of E. V. It is
neither expressed nor implied in the original.
THE NEW COVENANT. 121
the word, and immediately receives it with dehght, '"^bnt has
no root in himself, and so is transient; affliction and persecu-
tion arise, through the word, and he is immediately offended.
^■^He that is sown among the acanthuses is the one that hears
the word, and the care of the aeon, and the delusion of riches,
choke the word, and it becomes unfruitful. -'But he that is sown
on good earth is he that hears the word, and understands it ;
who really bears fruit, and yields, the one a hundred,
the other sixty, the other thirty [fold]."
SEVERAL PARABLES.
Matthew xiii: 24*53. He propounded another parable to
them, saying, "The heavenly reign may be compared to a
man who sowed good seed in his field; ''"'and while men slept.
Matt, xiii : 25. Sowed darnel. The sense here is sowed over again. Epe-
speiren. Matt, xiii: 39, Morison says: "The harvest is the end of the world
<Bon,— age or dispensation,— referring, not to the outward universe, but in this
case including our earthly discipline and experience. The harvest is the con-
summation of the rmn, the age, or dispensation in which we now live, and our
consequent entrance on another, and (with the faithful) higher age or dispen-
sation. Aidn, as applied to the Jews, includes everything relating to their con-
dition and experience under the Mosaic dispensation, and the consummation
of the ceou,— the end of the world,— to them was the overthrow of the Jewish
polity at the destruction of Jerusalem in the year 70, and the consequent ad-
vent of a new feoit,— the coming of the Son of Man,— in the establishment of
the Christian religion, which was the fulfilment or consummation of the
Jewish dispensation. But in its wider application, as in the passage before
us, ceo7i refers to our whole earthly dispensation and experience, and includes
everything that may act upon us in this life. The consummation of the ceon
or end of the world, means the consummation of our earthly life, whether for
good or for evil. But on leaving this ceon, we enter into another, and the ad-
jective, ceoiiiari, which is translated eternal and everlasting (Matt, xxv:
46), is borrowed from the next ceo7i, and is applied to qualities and condi-
tions, which, whether for weal or woe, shall belong to us in that more advanced
stage of our existence. "Eternal life" is the blessedness which belongs to that
condition of our being, and which, in its elementary principles, as Jesus has
said (John vi: 47), may begin within us now; and eternal (not everlasting, for
the idea of time is not included in the word),— "eternal pnmshrnent" is the
sorrow and anguish which shall belong to those who eifter unprepared into
that more advanced ceon, or stage of existence, and which, in its elementary
principles, may begin within us nowr"
122 THE NEW COVENANT.
his enemy came, and sowed darnel among the wheat, and
went away. '^'^And when the blade came up and yielded fruit,
the darnel also appeared, ^^and the slaves of the householder
came to him, and said, ' Master, did you not sow good seed in
your field? Whence, then, has it the darnel? "^^And he said
to them, 'An enemy has done this. ' And they say to him,
*Do you wish, then, that we should gather it?' ^^And he
says, ' No, lest in gathering the darnel, you should uproot
the wheat with them. ^"^Leave them both to grow together
until harvest, and in harvest-time, I will say to the harves-
ters, ' Gather the darnel, first, and bind them in bundles to
burn, but gather the wheat in my granary.' "
^^ Another parable he propounded to them, saying, "The
heavenly reign is like a mustard-grain, which a man took
and sowed in his field; ^which, indeed, is less than all other
seeds, but when grown it is greater than [other] herbs, and
becomes a tree, so that the birds of the heaven come, and
nest in its branches."
^^ Another parable he spoke to them, saying, "The reign of
the heavens resembles leaven, which a woman took and
hid in three measures of meal, till the whole was leavened."
^* Jesus spoke all these [words] to the crowds in parables;
and without a parable he spoke nothing to them, ^Hhat the
word spoken through Isaiah^ the prophet, might be verified,
which says:
"I will open my mouth in parables;
I will reveal things concealed from the beginning."
^''Then he left the crowds, and entered into the house, and
his disciples came to him, saying, "Explain to us the parable
Matt, xiii : 33. The universal prevalence of the kingdom of Heaven is sei
forth here under the symbol of leaven. It is deposited in the world, and is
destined to transform all to its own likeness.
THE NEW COVENANT. 123
of the darnel of the field. " And he answered, and said,
^^ " He that sows good seed is the Son of Man ; ^^the field is
the world; the good seed are the sons of the reign, and the
darnel are the sons of the evil; "^and the enemy that sowed
them is the accuser; and the harvest is the consummation of
the aeon ; and the harvesters are the messengers. *°As there-
fore the darnel is gathered and burned in fire, so will it be
Matt, xili : 39. Says Paige : "The reapers are the angels. The word angel
by no means invariably denotes a superhuman being. In the Jewish phrase-
ology, this name is given to any being or to any thing which is made instru-
mental in the accomplishment of the divine purposes. Thus the angels of
the churches are addressed (Rev. chs. ii: iii:), where the bishops or ministers
of those churches are doubtless intended. Thus also the elements appear
sometimes to be denoted (Ps. civ : 4 ; Heb. i : 7). Often is this name applied to
the instruments by which temporal calamities are brought upon men. (Matt.
xvi: 27-28, xxiv: 30-34, xxv: 31. See also Matt, xxii: 7). The ministration
of angels is so frequently and almost uniformly connected with that signal
judgment which was then impending over the Jewish nation, styled 'the Avrath
to come,' 'the days of vengeance,' a time of unparalleled 'tribulation,' that
there can scarcely be a doubt that a reference is here made to the same event.
'The angels, being rainisters of God in executing his judgments on nations,
this remarkable vengeance on the Jews may be well here, and is elsewhere fitly
expressed by his coming or revealing himself nntli or by his angels. So Matt,
xvi: 27, and often elsewhere, ^^rt?m7iowcZ, note on 2 Thess. i: 7. At this
time, called the harvest, the angels, or the instruments used by heaven for the
accomplishment of its purposes, should make an appropriate separation be-
tween the wheat and tares, or the true and false professors of Christianity,
and dispose of them according to the divine will."
Matt, xiii: 40, 43. The E. V. translates snnteleia awnos, "end of the
world," but the literal rendering is "consummation of the age" [£eon.] This fact
is stated in the margin of R. V. Dr. Wakefield thus comments : "The harvest
is the conclusion of this age, and the reapers are the messengers ; as therefore
the weeds are picked out and burned up with a fire, so shall it also be in the
conclusion of this age." Dr. A. Clarke renders end of the world (vs. 19, 43),
"end of the age— Jewish polity." So also Dr. Macknight. Dr. Campbell trans-
lates it the "conclusion of the state." Bishop Pearce says, on verse 40 : "End
of this world; rather end of this age, viz. : that of the Jewish dispensation."
And Dr. Hammond translates it, "conclusion of this age."
The end of the material world is never taught in the Bible. We have no
Scriptural evidence that the earth will ever be destroyed. The word is aion,
age, and not kosmos, world. The phrase only occurs seven times in the
whole Bible, and that in three books, all in the New Testament. (Matt, xiii :
40,49, xxiv: 3, xxviii: 20; Heb. ix: 26; and a similar one in 1 Cor. x: 11.)
In Matt, xiii: 36-42, "the field is the world" (kosmos), but "the harvest is
124 THE NEW COVENANT.
in the consummation of the aeon. "The Son of Man will send
forth the messengers, and they shall gather out of his reign
all things that offend, and those that do injustice ; '''■^and they
the end of the age"' (aion) ; that is, the end of the Jewish disiDensation. But
one passage need be consulted to learn when that eve at was to occur. Jesus
told his disciples when they asked (Matt, xxiv: 3) "What shall be the sign of
the end of the ?eon" (Matt, xxiv: 34), "This generation shall not pass till all
these things be fulfilled." It had almost arrived, a little later, when Paul
said (Heb. ix : 26), "But now once in the end of the ages hath he put away sin
by the sacrifice of himself." "The end of the world" in all cases in E.V.,
means the end of the age, or epoch, then transpiring, that is, the Jewish dispen-
sation.
This is a description of the then approaching conclusion of the Jewish age,
or epoch, when God's messengers would execute his will, and destroy his ene-
mies, by casting them into that furnace of fire (Gehenna) whose smoke was
darkening the sky of all beholders. The phrase "furnace of fire," occurs in
these passages in the Old Testament :
Dent, iv: 20: "But the Lord hath taken you, and brought you forth out of
the ivonfnniace, even out of Egypt." 1 Kings viii: 51: "For they be thy
people, and thine inheritance which thou broughtest forth out of Egypt, from
the midst of the furnace of iron." Jer. xi: 4: "Which I commanded your
fathers in the day that I brought them forth out of the land of Egypt, from
the iron furnace." Isa. xxxi: 9: "Saith the Lord, whose fire is in Zion, and
his /«rH a cp in Jerusalem." Isa. xlviii: 10: "Behold I have refined thee, but
not with silver; I have chosen thee in the furnace of affliction." Ezek. xxii:
18-21 : "Son of man, the house of Israel is to me become dross: all they are
brass, and tin, and iron, and lead, in the midst of the furnace; they are even
the dross of silver. ' Therefore, thus saith fhe Lord God : Because ye are all
become dross, beliold, therefore, I will gather you int,o the midst of Jerusa-
lem. As they gather silver, and brass, and iron, and lead, and tin, into the
midst of the furnace, to blow the fire ^^pon it, to melt it, so will I gather you
in mine anger and in my fm'\^ and I will leave you there, and melt you."
The Savior had this usage in his mind, and conveyed the same thought,
namely, the approaching woes on his country and race, in the only places
where we find the same language in the New Testament.
Matt, xiii: 41, 42: "The Son of Man shall send forth his angels, and they
shall gather out of his kingdom all things that offend, and them which do m-
iquitv; and shall cast them into ^furnace of fire; there shall be wailmg and
gnashing of teeth." Verse 50 : "And shall cast them into the furnace oj fire;
there shall be wailing and gnashing of teeth."
It is nowhere said that God has a furnace in eternity, in which to burn
souls. His furnace was in Jerusalem (Isa. xxxi: 9.) At the end of that age
(aion), Jesus said: "The Son of Man shall send forth hi?* angels (messengers),
and they shaU gather out of his kingdom all things that offend, and them
which do iniquity; and shall cast them into a furnace of fire: there shall be
wailing and gnashing of teeth." This was all fulfilled when Jerusalem was
destroyed.
THE NEW COVENANT. 125
will cast them into the fiery furnace; there will be the weep-
ing and the gnashing of the teeth. "'Then the righteous
shaU shine forth as the sun, in their Father's reign. He who
has ears let him hear.
"*^The heavenly reign resembles a treasure hidden in the
field, which a man, finding, conceals, and for joy thereof,
goes and sells all he has, and buys that field.
"*'Again,the heavenly reign resembles a pearl of great value,
which a merchant, seeking precious pearls, '"found, and went
and sold all that he had, and bought it.
<<''Again, the heavenly reign resembles a seine, cast into the
lake, and that gath^^rs together of every kind; 'Vhich, when
it is full, drawing it to the beach, and sitting down, they col-
lect the good into vessels, and the bad they reject. ''So will
it be in the c^s-^ifii^mmation of the aeon ; the messengers will go
forth, and will separate the evil from among the just; '"and
they will cast them into the fiery furnace; there v/ill be the
weeping and the gnashing of the teeth.
"''Have you understood all these things?" They said to him,
"Yes." ''He then said to them, "Therefore every scribe
discipled in the heavenly reign, resembles a man who is a
Matt, siii : 47-50. The proof that the kingdom of heaven is not the per-
fect state hereafter, but that it is in this world, is found in this passage, as
well as elsewhere. It contains all kinds,— good and bad. There was a siftiii-
and separation soon after this prediction was uttered. The reign of heaven is
Christ's rule among men, his church. It is a net which catches good a^cTbad,
and at the end of that age, so often referred to, when severe judgments were
to come, the angels, or messengers to execute God's judgments, would separ-
ate Christians from others, and the bad were to suffer in the furnace of fire,
the burning city, and perish in Gehenna.
Dr. Clarke says : "It is very remarkable that not a single Christian perished
in the destruction of Jerusalem, though there were many there Avhen Cestius
Gallus invested the city; and had he persevered in the siege, he would have
rendered himself master of it; but when he, unexpectedly and unaccountably,
raised the siege, the Christians took that opportunity to escape."
This language has sole reference to the remarkable trials through which the
early Christians were about to pass, when Jerusalem was destroyed, and the
Christian religion was fairly established on the ruins of the Jewish Church.
126 THE NEW COVENANT.
householder, who brings new and old [things] out of his
treasury." ^^And it occurred when Jesus had finished these
parables he departed thence.
Mark iv: 26-34. And he said, "Thus is the reign of
God, as if a man should cast seed on the earth, ^'and should
sleep and wake, night and day; and the seed should sprout,
and grow, he knows not how. ^^The earth yields sponta-
neously— first a blade, then an ear, then full grain in the ear.
""But when the fruit is matured, immediately he sends the
sickle, for the harvest is ready." ^°And he said, "To what
may we compare the reign of God, or, by what parable may
we illustrate it? ^^To a grain of mustard, which, when sown
in the earth, is less than all the [other] seeds that are on the
earth; ^"and when it is sown, [it] grows up, and becomes
greater than all [other] herbs, and produces great branches,
so that under its shadow the birds of the heaven have shelter."
'^'^And with many such parables he spoke the word to them,
even as they were able to hear it. ^''And without a parable he
spoke not to them ; but privately he explained all things to
his own disciples.
JESUS CALMS THE TEMPEST.
Matthew viii: 18-27. And when Jesus saw great mul-
titudes about him, he gave orders to depart to the opposite
side, t ^''And one scribe came and said to him, "Teacher, I
wiU follow you wherever you go." And Jesus said to him,
-•^"The foxes have burrows, and the birds of the heaven rest-
ing places, but the Son of Man has not where he may recline
his head." "^And another of the disciples said to him, "Mas-
ter, first permit me to go and bury my father." "But Jesus
Matt, viii: 22. "The dead." Prof. Paspati, of Athens, says "the dead" first
used here denotes the warden or the sexton.
THE NEW COVENANT. 127
says to him, "Follow me, and leave the dead to bury theii
own dead." -^And when he entered the boat his disciples
followed him. -*And behold, a great tempest arose on the
lake, so that the boat was overwhelmed by the billows; but
he was asleep. ^'And they came to him, and awoke him,
saying, "Save, Master! We perish!" -° And he said to them,
"Why are you fearful? 0 you of weak faith! " Then he arose,
and rebuked the winds, and the lake, and there was a great
calm. And the men were astonished, saying, ""^What is
this man? Even the ^vinds and the lake hearken to him."
Luke viii: 22-25. And it occurred on one of the days,
that he went into a boat, with his disciples, and he said to
them, "Let us cross over to the opposite side of the lake."
And they launched forth; "'^and as they sailed, he fell asleep,
and there came down a hurricane on the lake, and they were
swamping, and were in jeopardy. ^*And they came and
awoke him, saying, "Master, Master, we are perishing! "
and he arose, and rebuked the wind, and the surging of the
water, and it ceased, and there was a calm. ^"And he said
to them, "Where [is] your faith?" And they feared and
wondered, sajdng to each other, "Who then is this, that
commands even the winds and the water, and they obey
him? "
Luke ix: 57-62. And as they were traveling on the
road, one said to him, "Wherever you go I will follow you."
^^And Jesus said to him, "The foxes have burrows, and the
birds of the heaven resting places, but the Son of Man has
not where he may recline [his] head." ^"And he said to an-
other, "Follow me." But he said, "Master, permit me
first to go and bury my father." ^But he said to him,
"Leave the dead to bury their own dead, but you go and
Matt, viii: 24. "Overwhelmed, engulplied,submerged."
128 THE NEW COVENANT.
publish the reign of God." "^^And another also said, "I will
follow you, Master, but permit me first to say good-by to my
family." '^'^But Jesus said to him, "No man having put
his hand to the plow, and looking back, is fit for the reign of
God."
Mark iv: 35-11. And on the evening of that day he
said to them, "Let us cross to the opposite shore." '''And
leaving the crowd they took him as he was, in the boat. And
other small boats were with him. '^'And a hurricane arose,
and the waves dashed into the boat, so that the boat was
already filling. ^^And he was in the stern, sleeping on the cush-
ion; and they awoke him, and said to him, "Teacher, does it
not concern you that we perish ?" "°And he awoke, and rebuked
the wind, and said to the lake, "Be silent, be quiet." And
the wind lulled, and there was a great calm. ^"And he said
to them, "Why are you so timid? Have you not yet faith?"
^^And they were afraid with a great fear, and said to each
other, "Who then is this? for even the wind and the lake
hearken to him."
JESUS HEALS THE GEEASENE.
Luke viii: 26-39. And they sailed to the region of the
Gerasenes, which is opposite Galilee. '^'And on landing a
certain man of the city who had demons, met him ; and for
a long time he had worn no clothes, nor remained in [any]
house, but in the tombs. "^And when he saw Jesus he bov/ed
before him, and said with a loud voice, "What have you to
do with me, Jesus, son of the highest God? I beseech you,
do not torment me. " '^For he had commanded the impure
spirit to come out of the man ; for it had for a long time
seized him; and he was bound with chains and fetters, being
guarded; breaking the bonds he was driven into the deserts
by the demon. ^''And Jesus asked him, "What is your name? "
THE NEW COVENANT. 129
And he said "Legion," for many demons had entered into
him. ^^And Jie besought him that he Avonld not command
them to go out into the abyss. ^"Now there was a herd of
many swine, feeding in the mountain; and they besought
him to permit them to enter them, and he permitted them.
^^And the demons having gone out from the man, entered the
swine, and the herd rushed down the precipice, into the lake,
and were drowned. '^And the herders seeing what had been
done, fled, and reported in the city, ^'and in the country,,
what had been done, and they cpane out to see what had been
done; and came to Jesus, and found the man from whom
the demons had gone out, sitting at the feet of Jesus, clothed,
and in his right mind ; and they were afraid. "'^And those
who saw it, reported, saying that the demoniac was saved.
■^"And the entire multitude of the surrounding country of the
Gerasenes desired him to depart from them, for they were
seized with great fear. And he entered a boat and returned.
'^And the man from whom the demons had gone out, begged
to be wdth him. But he dismissed him, saying, ^^Return to
your house and relate how much God has done for you. "'
And he went away, publishing through the whole city how
much Jesus had done for him.
Mark v: 1-20. And they reached the opposite shore
of the lake, in the region of the Gerasenes. "And having
come out of the boat, a man with an impure spirit met him,
coming out of the tombs, Vho had his residence in the tombs,
and no one could bind him, even with a chain; *for he had
been bound with manacles and chains repeatedly, and the
chains had been wrenched off by him, and the manacles
broken, and no one was able to subdue him. 'And he was
continually crying out in the tombs, and in the mountains,
night and day, and gashing himself with stones. '^And w^hen
9
130 THE NEW COVENANT.
he saw Jesus from a distance, he ran and rendered homage
to him, and cried out with a loud voice, "What have you to
do with me, Jesus, 'son of the highest God? I implore you,
by G-od, not- to torment me." Tor he had said to him, "Im-
pure spirit, come out of the man ! " "And he asked him, "What
[is] your name? " And he said to him, "My name [is] Legion,
for we are many." ^^^And he besought him much, that he
would not send them out of the country. "Now there was a
great herd of swine feeding near the mountain. ^"And they be-
sought him saying, "Dismiss us into the swine, that we may go
into them. " ^^And he gave them leave. And the impure spirits,
having come out, entered the swine, and the drove rushed down
the precipice into the lake, and were drowned jn the lake. "Then
the herders fled and reported it in the city, and in the country.
And they came to see what had occurred. ^^And they came
to Jesus and beheld the demoniac who had been possessed by
the legion, clothed and sitting in his right mind; and they
were afraid. ^°And those who saw, related what had occurred
to the demoniac, and concerning the swine. ^' And they be-
gan to entreat him to depart from their coasts. ^^And when
he went into the boat, he who had been a demoniac entreated
him that he might continue with him ; ^"and he did not per-
mit him, but said to him, "Go home to your friends and re-
late to them how much the Lord has pitied you and done for
you." ""^And he went and began to publish in Decapolis, how
much Jesus had done for him ; and all men were astonished.
Matthew viii: 28-34. And when they ivere at the oppo-
site shore, in the region of the Gadarenes, two demoniacs met
him, coming forth out of the tombs, so very fierce that no
one could pass along that road. ""And behold, they cried
out, saying, "What have you to do with us. Son of God?
Do you come here to destroy us before the time? " '^"Now
THE NEW COVENANT. 131
at a distance there was a herd of many swine, feeding.
^^And the demons implored him, sa3dng, "If you exorcise us,
send us forth into the herd of swine." ''"And he said to them,
"G-o;" and they went out, and went into the swine, and be-
hold, the whole herd rushed down the precipice, into the lake,
and perished in the waters. ^'And the herdsmen fled, and
departed into the city, and related all concerning the demo-
niacs. ^*And behold, the entire city went out to meet Jesus;
and when they saw him, they entreated that he would depart
from their borders.
JESUS DINES WITH MATTHEW.
Matthew ix: 10-17, And it occurred as he recUned [at
table], in the house, that, behold, many tax-collectors and
sinners came and reclined with Jesus and his disciples. "And
the Pharisees observed [this] and said to his disciples, "Why
does your teacher eat with tax-collectors, and sinners? "
^-And when he heard, he said, "They who are strong do not
need physicians, but they who are ill. ^^But go and learn
what this is :
" 'I desire mercy and not sacrifice ; '
''Fori came to call sinners, not just persons." ^*Then John's
disciples came to him, saying, "Why do we and the Phari-
sees fast, but your disciples fast not? " ^^And Jesus said to
them, "The sons of the bride-chamber cannot mourn while
the bridegroom is with them, but days will come when the
bridegroom will be taken from them, and then shall they
fast. ^"^No one puts a patch of unfulled cloth on an old man-
tle ; for the patch would rend the mantle, and the rent be-
comes worse. ^"Nor do they put new wine into old wine-skins,
Matt, ix: 16. New or unfulled cloth, sewed into an old garment, would
shrink, and tear the garment.
Matt, ix: 17. Skins. Wine was kept in the skins of animals, which, when
132 ^'^-^ NEW COVENANT.
else the skins burst, and the wine is spilled, and the skins
are destroyed, but new wine must he put into fresh skins, and
both are preserved."
Luke v: 29-39. And Levi made a great feast for him, in
his house, and there was a great crowd of tax-collectors, and
others who were reclining with them. ^*^But the Pharisees
and their scribes, complained to his disciples, sajdng, "Why-
do you eat and drink with tax-collectors and sinners? " ^^And
Jesus answered, and said to them, "Those who are whole
have no need of a physician, but those who are sick. ""I
have not come to call [the] just but [the] ungodly to refor-
mation." ^^And they said to him, "John's disciples fast,
and make frequent prayers ; and in like manner those of the
Pharisees; but yours eat and drink." '^*And Jesus said to
them, "Can the sons of the bridal -chamber fast while the
bridegroom is with them? ^'But days will come when the
bridegroom will be taken from them,. and then will they fast."
^'^In those dai/s he spoke a parable unto them, "No man
rends a patch from a new mantle, and puts it on an old man-
tle, else the new will make a rent, and that from the new will
not match with the old. ^^And no one puts new wine into
old wine- skins; else the new wine will burst the skins, and
itself be spilled, and the skins destroyed. "®But they put new
wine into new wine-skins. ""No one having drunk old [wine]
desires new, for he says 'The old is better.' "
Mark ii: 15-22. And it occurred while he rechned at
table in his house, many tax-collectors and sinners came also,
and reclined with Jesus and his disciples, for they were many,
and there followed him also, scribes of the Pharisees. ^*^And
when they saw him eating with the tax-collectors and sinners.
new, were strong, but when old, were liable to burst from the fermentation of
the wine.
THE NEW COVENANT. I33
they said to his disciples, ''How is it that your Master eats
with tax-collectors and sinners? " ^'And when Jesus heard
it, he said to them, "The strong have no need of a physician,
but the sick. I came not to call [the] righteous, but sinners."
^*And John's disciples and the Pharisees were fasting, and
they came, and said to him, "Why do John's disciples,
and the Pharisees' disciples fast, but your disciples fast
not? " *^And Jesus rephed, "Can the sons of the bride-
chamber fast while the bridegroom is with them? They
cannot fast as long as they have the bridegroom with them.
-"But days will come when the bridegroom will be taken
from them; and then, in that day, they will fast. -^No
one sews a patch of unfuUed cloth on an old mantle; if
so the patch of new tears away the old, and a worse rent is
made. "^ And no one puts new wine into old wine -skins; if
so the wine will burst them., and the skins will perish; but
new wine into new wine-skins."
JAIRUS'S DAUGHTER AND THE INFIRM WOMAN HEALED.
Matthew ix: 1, and 18-26. And stepping into a boat he
crossed, and came to his fatherland. * * * *
''While he spoke these things to them, behold, a certain ruler
came, and bowed down to him, saying, "My daughter is now
dead, but come, lay your hand upon her, and she will hve."
'"And Jesus arose with his disciples, and followed him.
'"And behold, a woman who had a hemorrhage twelve years,
approached behind, and touched the fringe of his mantle, for
she said within herself, ^^If I can but touch his mantle, I
shall be saved." "But he, turning, and seeing her, said
"Take courage, daughter, your faith has saved you." And
the woman was saved from that hour. ""And Jesus came into
the ruler's house, and saw the flute-players and the crowd
making a noise, -'and said, "Withdraw, for the girl is not
134 THE NEW COVENANT.
dead, but asleep." And they derided him, knowing she was.
dead. "^But when the crowd was excluded, he entered, and
grasped her hand, and the girl was raised. -"^And the fame of
this went out into all that land.
Luke Viii: 40-56. And as Jesus returned, the crowd
gladly received him, for all were waiting for him. '''And be-
hold, a man came, whose name was Jairus, and he was a
ruler of the synagogue; and falhng at Jesus's feet he en-
treated him to come into his house ; "'for he had an only
daughter, about twelve years of age, and she was dying. And
as he went, the crowds pressed on him. '"And a woman hav-
ing had a hemorrhage for twelve years, and could not be
cured by any one, "'coming up behind, touched the fringe of
his mantle, and immediately the hemorrhage was stanched.
"'And Jesus said, "Who touched me?" And when all denied
it, Peter said, "Master, the crowds press, and jostle [you]."
"^'Biit Jesus said, *'Some one touched me; for I knew power
had gone out from me." "^And the woman, seeing that she
had not escaped observation, came trembling, and falling
down, related before all the people why she touched him, and
how she was immediately cured. *^And he said to her,
"Daughter, your faith has saved you; go in peace." "-'While
he was yet speaking, some one came from the synagogue -
ruler's [house], saying, "Your daughter is dead, worry the
teacher no more.'' ^°But Jesus hearing it, said to him, "Fear
not, only believe, and she shall be saved." ^'And coming into
the house he permitted no one to go in with him, except
Peter, and John, and Jacob, and the father and mother of
the maid. ^"And all were weeping and lamenting her. But
he said, "Weep not; for she is not dead, but sleeps." ^^And
Luke viii: 49. "The curious word sknlle, something like our ' worry', or
'bother,' is used here, and here alone (except in Luke vii: 6), by both
Mark and Luke."
THE NEW COVENANT. 135
they ridiculed him, knowing she was dead. ^"^But he, grasp-
ing her hand, called out, saying, "Maid, arise!" ^'^ And her
spirit returned, and she rose immediately, and he ordered
them to give her [food]. '"And her parents were astonished;
but he charged them to tell no one what had been done.
Mark v: 21-4:3. And when Jesus had recrossed to the
opposite side in a boat, a great crowd was gathered to him,
and he was by the lake-side. "And one of the synagogue-
rulers, named Jairus, came, and seeing him, he falls at his
feet, ^'and earnestly solicits him, saying, "My little daugh-
ter is in the last extremity ; come, place your hands on her,
so that she may be saved, and live." '^And he went with him,
and a great crowd followed, and they pressed on him, -"and
a woman who had a hemorrhage for twelve years, ""and had
suffered many things, under many physicians, and spent all
her property, and had not been benefited, but had become
worse, "'having heard the things concerning Jesus, came in
the crowd behind, and touched his mantle; "^'for she said,
"If I can even touch his mantle, I shall be saved." "'And
immediately the fountain of her blood was stanched, and
she felt in her body that she was cured of her scourge. "'And
immediately knowing in himself that the power had gone
from him, Jesus turned round in the crowd and said, "Who
touched my clothing?" '^And his disciples said to him, "You
see the crowd pressing on you, and you say, ' Who touched
me?' " '^-Andhe looked around to see who had done this thing.
"But the woman, aware of what had been done to her, came
and fell down before him, fearing and trembling, and told
him all the truth. ''''But he said to her, "Daughter, your
faith has saved you ; go in peace, and be healed from your
scourge." '''While he was still speaking, they came from the
synagogue-ruler's, saying, "Your daughter is dead; why do
136
THE NEW (JOVEXANT,
you worry tlie teacher any more?" "''But Jesus, overhearing
the word spoken, immediately said to the synagogue -ruler,
"Fear not, only believe." ^'And he permitted no man to ac-
company him, except Peter, and Jacob, and John, the broth-
er of Jacob. ^^And they come to the house of the synagogue-
ruler, and he sees the tumult, and [much] weeping and wail-
ing. "^And when he had entered, he says to them, "Why
do you weep, and make such a tumult? The child is not
dead, but sleeps." *^And they derided him. But dismissing
them all, he takes the father and mother of the child, and
those with him, and goes in where the child was. *^And
grasping the hand of the child, he says to her, "Talitha kumi,"
which signifies, being translated, "Maid, I say to you, arise!"
''■'And immediately the maid arose, and walked about, for she
was about twelve years of age. And they were immediately
astonished with a great astonishment. '''^And he earnestly
charged them that no one should know this thing, and or-
dered that food should be given her.
THE BLIND AND DUMB CURED.
Matthew ix: 27-34. And as Jesus passed thence, two bhnd
men followed him, exclaiming, "Son of David, have pity on
us!" "^And when he had entered the house, the two blind
men came to him, and Jesus says to them, "Do you believe
that I can do this to your' They answer, "Yes, Master."
^'^Then he touched their eyes, saying, "Be it done to you ac-
cording to your faith;" and their eyes were opened. ^''And
Jesus strictly charged them, saying, "See that no man knows
[this]." ^^But they went forth and reported it abroad in that
entire land. ^^And as they went away, behold, they brought
:,o him a mute demoniac, ^^and when the demon was exor-
Makk v: -4-1. " TaUtlia cum i" "My lambkin, or pet lamb, rise np."
THE NEW COVENANT. 187
cised, the mute spoke, and the crowd was astonished, saying,
"The hke never appeared iix Israel." ^''But the Pharisees
said, "He exorcised the demons hy the ruler of the demons."
JESUS RETURNS TO NAZARETH.
Mark vi: 1-6. And he departed thence, and went into
his fatherland, and his disciples followed him. 'And Sab-
bath having arrived, he began to teach in the synagogue, and
many heard him, and were astonished, saying, "Whence has
this man all these things, and what is tiie wisdom that is im-
parted to him, and such mighty powers as are wrought
through his hands? ^Is not this the carpenter, Mary's son,
and brother of Jacob, and Joseph, and Juda, and Simon?
And are not his sisters present with us?" And they were
offended with him. ^But Jesus said to them, "A prophet is
not destitute of honor, except in his own fatherland, and
among his own relations, and in his own family." ^And he
was unable to do any power there, except that he cured a few
invalids, by laying his hands on them. *^And he was sur-
prised at their unbelief. And Jesus went among the sur-
rounding villages, teaching.
Matthew xiii: 54-58. And coming into his fatherland,
he taught them in their synagogue, so that they were aston-
ished, and said, "Whence has this man this wisdom, and
these powers? '"Is not this the carpenter's son? Is not his
mother called Mary? And are not his brothers, Jacob and
John, and Joseph, and Simon, and Judas; "'^'^and his sisters,
are they not all with us? Whence then has this man all
these things?" ^'And they were offended at him. And Jesus
said to them, "A prophet is not unhonored, except in his
fatherland, and in his own house. " '^^And he did not perform
many powers there, because of their unbelief.
Makk vi: 3. Offended— literally, scandalized.
138 THE NEW COVENANT.
JESUS AGAIN PREACHES IN GALILEE^
Matthew ix: 35-38. Anct Jesus visited all the cities, and
the villages, teaching in their synagogues, and preaching the
good news of the reign, and healing every disease, and every
malady; and they followed him', ^'^and when he saw the crowds,
he was moved with pity for them, because they were demor-
alized and dispersed, like sheep without a shepherd. ^'Then
he says to his disciples, "Ample indeed the harvest, but the
laborers few ; ^Hherefore pray the Master of the harvest, that
he send out laborers into his harvest."
THE COMMISSION TO THE TWELVE.
Matthew x: 1; 5-42, and xi: 1. And he called his
twelve disciples to him, and gave them authority to exorcise
unclean spirits, and to cure all kinds of disease, and every
malady. * * * ^These twelve Jesus sent forth, com-
manding them sa3dng, "Go not into a road of the Gentiles,
and enter not into any city of the Samaritans, ^but go rather
to the lost sheep of the house of Israel. 'And as you go,
preach, saying, ^' The heavenly reign has come nigh.' Heal
[the] sick, raise the dead, cleanse lepers; exorcise demons;
you have freely received, freely give. Trovide not gold, nor
silver, nor copper, in your girdles ; ^^nor a wallet for your jour-
ney, nor two tunics, nor sandals, nor yet a staff, for the la-
borer deserves his sustenance. ^^And into whatever city or
village you enter, search out what worthy person resides
there, and remain there till you go thence. ^"And as you en-
ter into the house, salute it, saying ^ Peace to this house.'
^^And if the house be worthy, let your peace come on it, but if
it be unworthy let your peace return to you. "And whoever
Matt, x: 8. "Eaise the dead" is not found in the older MSS., except the
Vatican, and is wanting in most of the ancient codices.
THE NEW COVENANT. 139.
will not receive you, nor hear your words, as you leave the
house, or city, or town, shake the dust from your feet. '"Truly
Matt, x : 15 ; Matt, xi : 23, 24 ; Mark vi : 11 ; Luke x : 10-14. "In the day oj
judgment, &c. That is, in the day of the destruction of the Jewish state,
called the coming of the Son of Man, ver. 23. The sense of this verse seems
to be this : that which formerly befell Sodom and Gomorrah, was more toler-
able than what shall befall this city. That the day of judgment here men-
tioned is to be thus understood, appears from what is said concerning Caper-
naum, Matt, xi: 23, compared with ver. 22-24, of the same chapter."— Pearce.
"Whoever shall witness the calamities which the contumacious Jews shall en-
dure, on account of their rejection of the gospel, shall judge them to have suf-
fered more severely than the inhabitants of Sodom ; and the punishments of
the latter to have been more mild, when compared with t'hese."—Wetstein.
"I assure you, the punishment or destruction that will light upon that city
will be such, that the destruction of Sodom shall appear to have been more
tolerable than that." — Hamitiona.
Of course these cities were not to go into the eternal world, to be judged.
Their day of judgment had passed, and as cities they were conspicuous exam-
ples of the consequences of wickedness. Dr. Clarke observes :
"The day of judgment of Sodom and Gomorrah was the time in which the
Lord destroyed them by fire and brimstone, out of heaven."
The idea may perhaps be more plainly and exactly expressed, by trans-
posing the phraseology thus: It shall be less tolerable (or more dreadful)
in the day of judgment, for that city, than it was for Sodom and Gomorrah.
The punishment inflicted on the inhabitants of the "cities of the plain" was
more tolerable, that is, less severe, accompanied with less misery, more easily
endured, than the judgment would be, which awaited them who should re-
ject Jesus, and despise his gospel and its advocates. — Paige.
Dr. Hammond expresses its meaning in the following paraphrase: "I as-
sure you, the punishment or destruction that will light upon that city, will
be such that the destruction of Sodom will appear to be more tolerable than
that." He then refers to what he had said in another place on the phrase,
kingdom of God, where he thus quoted and explained the text: "Verily, 1
my unto you. It shall he more tolerable for Sodom in that day (i. e., not
in the day of judgment to come, for that belongs to each particular person,
not whole cities together, but) in that day of the kingdom of God, than for
that refractory city. God's dealing with Sodom in the day of their destruction
with fire and brimstone, shall be acknowledged to have been more support-
able, than his dealing with such contumacious, impenitent cities of Judea." —
Paraphrase on Matt, x: 15, and Annotations on Matt, iii: 2.
Bishop Pearce say. s, ''In the day of judgment: i. e., in the day of the de-
struction of the Jewish state, called the coming of the Son of Man, verse 23."'
He adds, in a note, "The sense of this verse seems to be this : that which for-
merly befell Sodom and Gomorrah, was more tolerable than what shall befall
this city. That the day of judgment, here mentioned, is to be thus under-
stood, appears from what is said concerning Capernaum, in chap, xi : 23, com-
140 THE NEW COVENANT.
I say to you it will be more endurable for the land of Sodom
and Gomorrah, in a day of judgment, than for that city.
pared with verses 22 and 24, of the same chapter. Univ. Hist. vol. iv : p. 210."
—Commentary and Note on Matt, x: 15.
Wakefield translates the text thus : "Verily I say unto you, it will l)e more
tolerable for the land of Sodom and Gomorrah in a day of judgment, than for,"
etc. And he adds this note : "In a day of vengeance, punishment or trial.
This is undoubtedly the genuine sense of the phrase, which has not the least
reference to the day of general judgment. All that our Savior intends to say,
is, that when the temporal calamities of that place come upon it, they will be
more severe than even those of Sodom and QoiaoxTiSih.."— Wakefield's New
Testament, Matt, x: 15, and Note in loco.
Dr. A. Clarke says : "In the day of judgment: or, punishment, kriseos.
Perhaps not meaning the day of general judgment, nor the day of the destruc-
tion of the Jewish state by the Romans ; but, a day in which God should send
punishment on that particular city, or on that person, for their crimes. So the
day of judgment of Sodom and Gomorrah was the time in which he destroyed
them by fire and brimstone from the Lord out of heaven."— Commentary on
the New Testament, on Matt, x: 15.
Read carefully comments on Matt, v: 22, &c. Jesus is exhorting his disci-
ples to have entire faith in God. The most that men can do is to destroy the
body, but God "is able," "hath power" to destroy both body and soul in Ge-
henna. It is not said that God has any disposition or purpose of doing so.
He is able to do it, as it is said (Matt. iJi: 9) he is "able of these stones to raise
up children unto Abraham." He never did, and never will raise up children to
Abraham of the stones of the street, but he is able to, just as he is able to de-
stroy soul and body in Gehenna, while men could only destroy the body there.
Fear the mighty power of God, who could, if he chose, annihilate man, while
the worst that men could do would be to destroy mere animal life. It is a for-
cible exhortation to trust in God, and has no reference to torment after death^
Fear not those who can only torture you— man— but fear God who can anni-
hilate (apokteino).
1. This language was addressed by Christ to his disciples, and not to sin-
ners.
2. It proves God's ability to annihilate (destroy) and not his purpose to
torment. Donnegan defines appollnmi, "to destroy utterly."
As though Jesus had said : "Fear not those who can only kill the body, but
rather him, who, if he chose, could annihilate the whole being. Fear not man>
but God."
"The destruction of soul and body was a proverbial phrase, indicating utter
extinction or complete destruction."— Pa ?V; p.
Dr. W. E. Manley observes that the condition threatened "is one wherein
the hodu can be killed. And no one has imagined any such place, outside the
present state of being. Nor can there be the least doubt about the nature of
this killing of the body; for the passage is so constructed as to settle this ques-
tion beyond all controversy. It is taking away the natural life, as was done
by the persecutors of the apostles. The Jews were in a condition of depravity
THE NEW COVENANT. 141
'"^Behold I send you forth as sheep among wolves ; be wary
as the serpent, and innocent as the doves. ^^And beware of
men, for they will surrender you to sanhedrins, and scourge
you in their synagogues, ^*and you shall be led before gov-
ernors and kings, on my account, as a testimony to them,
and the Gentiles. ^'^But when they dehver you up, be not
anxious how or what you shall speak, for what you shall
speak shall be given to you in that hour. ''^For it is not you
that speak, but the spirit of your Father, speaking by you.
"^And brother will surrender brother to death; and father
child, and children will rise up against parents, and put them
to death; "and you will be hated by all on my name's ac-
count; but he that perseveres to the end, shall be saved. -•^But
when they persecute you in this city, flee into the other, for
truly I say to you, you will not finish [preaching to] the cit-
ies of Israel, till the Son of Man come.
"-*A disciple is not above the teacher, nor a slave above his
master. "^To be as the teacher is sufficient to the disciple,
and the slave as his master. If they have named the mas-
ter of the house Beelzebul, how much more those of his
household. -'^Therefore, fear them not, for nothing is con-
cealed that shall not be revealed, and hid which shall not be
known. '"What I tell you in the darkness, speak in the light;
and what you hear [whispered] in the ear, preach in the
properly represented by Gehenna. The apostles had been in that condition,
but had been delivered from it. By supposing the word to denote a condition
now and in the present life, there is no absurdity involved. Sinf vil men may
here suffer both natural death and moral death ; but in the future life, natural
death cannot be suffered ; whatever may be said of moral death. Fear not
men, your persecutors, who can inflict on you only bodily suffering. But
rather fear him who is able to inflict both bodily suffering, and what is worse,
mental and moral suffering, in that condition of depravity represented by the
foulest and most revolting locality known to the Jewish people."'
Matt, x: 1G. Prudent, sagacious, wary iphronimos), not wise (sophos).
14^ . THE NEW COVEXANT.
housetops. -'And be not afraid of those that kiU the body,
but [who] cannot kill the life, but fear rather him who is able
to destroy both life and body in Gehenna. ''Are not two
sparrows sold for an assarion? and not one of them shall fall
to the earth without your Father. '"And even the hairs of
your head are all counted. ''Therefore, fear not; you are of
more value than many sparrows. '"Therefore, whoever shall
acknowledge me before men, I will acknowledge him in the
presence of my heavenly Father. ''But whoever shall re-
nounce me before men, I will also renounce him before my
heavenly Father. '*Do not suppose that I came to send
peace upon the earth ; I came not to send peace, but a sword.
'"For I came to set a man against his father, and a daughter
against her mother; and a daughter-in-law against her moth-
er-in-law; '"and a man's enemies [shall be] those of his own
household, ''He is unworthy of me who loves father or
mother more than me; and he is unworthy of me who
loves son or daughter more than me; '"and he is unworthy
of me who does not take up his cross and follow me. '^He
who seeks his life shall lose it, and he who has lost his
life, on my account, shall find it. '"'He who receives you re-
ceives me; but he who receives me receives him who sent me.
Matt, x: 28. We translate the Greek psucJie life, rather than soW, as It is
rendered in E. V. and E. V. The lanaiiatje seems to teach that the disciples
were not to fear those who conld not kill the life, that is, destroy the exist-
ence, though they might annihilate the body, but that they should rather
fear God, who is able to destroy both the body and the existence. See p.
73 for meaning of Gehenna.
Matt, x : 29. An assarion is a cent and a half.
MATT, x: 39. HeveiiS'U'Jie occurs again, and is rendered life, by the R. V.,
but "soul" is suggested in the margin. Yet in a note at the bottom the Ameri-
can Committee say, "Strike out the margin. " They thus very properly inti-
mate that soul is not to be allowed as the English of psncJie. This is correct.
Life is the only meaning of the word here, as in Matt, x : 28, and elsewhere in
the N. T.
THE NEW COVEXAXT. 143
"•'He who receives a prophet in the name of a prophet, shall
obtain a prophet's reward; and he who receives a just man,
in the name of a just man, shall obtain a just man's reward.
"And whoever shall give to one of these little ones only a
cup of cold [water] to drink, in a disciple's name, truly I say
to you, he shall by no means lose his reward." Matt, xi: 1.
And it occurred when Jesus had finished his injunctions to
his twelve discij)les, [that] he departed thence, to teach and to
preach in their cities.
Mark ri: 7-13. And he called the twelve to him, and
sent them forth in pairs; and he gave them authority over
the unclean spirits; *and he charged them that they should
take nothing for the journey, except a single staff, no loaf,
no travehng-bag, no copper in the girdle; ''but to wear san-
dals, and not to put on two tunics. ^"And he says to them,
"Whatever house you enter, there remain till you go thence.
"And whatever place will not receive you, nor hear you, shake
off the dust under your feet for a testimony to them." ^-And
they went out and preached that [men] should reform. ''And
they exorcised many demons, and anointed many invahds
with oil, and cured them.
Luke ix; 1-6. And he assembled the twelve apostles,
and gave to them power and authority over all the demons,
and to cure diseases ; "and he sent them to preach the reign
of God, and to heal, ''and said to them, "Take nothing for
the journey, neither staff, nor wallet, nor bread, nor silver,
nor have two tunics ; ^and into whatever house you enter,
there remain, and thence depart. ^\nd whoever will not re-
ceive you, when you go out from that city, shake oft' the dust
from your feet for a testimony against them." '^And they
went forth and traveled through the villages, preaching good
news, and healing, everywhere.
14i THE NEW COVENANT,
JOHN BEHEADED.
Matthew xiv: 1-12. At that time Herod the tetrarch
heard the fame of Jesus, and said to his servants, ""This is
John the Immerser; he is raised from the dead; and there-
fore these powers work in him." ^For Herod had then seized
John, bound him, and put him in prison, on account of He-
rodias, his brother Phihp's wife. Tor John had said to him,
"It is not lawful for you to have her." ^And wishing to kill
him, he feared the people, for they regarded him as a prophet.
•^But when Herod's birthday was being celebrated, the daugh-
ter of Herodias danced among them, and pleased Herod;
"whereupon he promised with an oath to give her whatever
she might ask. ^And she, instigated by her mother, said,
"Give to me here, on a tray, the head of John the Immerser."
^And the king was sorry, but on account of the oaths, and
the guests, he commanded it to be given; ^-and he sent and
beheaded John, in the prison. "And his head was brought
on a tray, and presented to the little girl, and she brought [it]
to her mother. ^"And his disciples came and took the body,
and buried it, and went and told Jesus.
Mark vi: 14-29. And King Herod heard — for his
name had become famous — and they said, "John the Im-
merser has risen from the dead, and so these powers are per-
formed by him." ^^But others said, "He is EHjah;" and
others said, " [He is] a prophet, one of the [ancient] proph-
ets." ^•'But Herod, when he heard, said, "John, whom I be-
headed, he is risen." "For Herod himself had sent forth
[and] apprehended John, and bound and j)ut him in prison,
on account of Herodias, his brother Philip's wife, for he had
married her. ^^For John said to Herod, "It is unlawful for
you to have your brother's wife." ^°And Herodias was en-
raged against him, and desired to kill him, and could not;
THE NEW COVENANT. 145
'for Herod feared John, knowing that he was a just and
holy man, and protected Him, and when he had heard him,
he hedtated much, and heard him gladly. '-^^And a favorable
day arrived, when Herod, on his birthday, made a feast for
his nobles, and for the military- tribunes and the chief [men]
of Galilee. "When the daughter of this Herodias came in
and danced, it pleased Herod, and the guests, and the king
said to the young girl, "Ask me whatever you will and
I will give it to you." ^^And he swore to her, "Whatever
you may ask of me I will give to you, even to half of my king-
dom." "*And she went out, and said to her mother, "What
shall I ask?^' And she said, "The head of John the Immer-
ser." -^And she went in immediately, witli haste to the king,
and asked sapng, "I desire that you would give me instantly,
on a tray, the head of John the Immerser." "''And the king
was extremely sorry; but for his oath's sake, and the guests,
he would not refuse her. ^^And the king immediately sent
out a guardsman, and ordered him to bring his head; and
he went and beheaded him in the prison, "*and brought his
head on a tray, and gave it to the httle girl, and the little
girl gave it to her mother. "^And his disciples heard, and
went and carried off his body, and placed it in a tomb.
Luke ix: 7-9. Now Herod the tetrarch heard of all that
was done, and he was pei-plexed, because it was said by some
that John had been raised from the dead, ^and by some that
Elijah had appeared; and by others, [that] a certain ancient
prophet had risen. '^But Herod said, "I beheaded John ; but
who is this, of whom I hear such things?" And he tried to
see him.
THE TWELVE RETURN AND JESUS GOES TO BETHSMDA.
Matthew xiv: 13-14. And when Jesus heard [this], he
withdrew thence, by a boat, into a desolate place, by himself
10
146 THE NEW COVENANT.
and when the crowds heard [it] they followed him by land
from the cities. ^^And he came out and saw a great crowd,
and he had pity for them and healed their sick.
Mark vi: 30-34. And the apostles assembled with Je-
sus, and reported all things to him, both what they had done,
and what they had taught. ^^And he says to them, "Come,
retire by yourselves into a desolate place, and rest awhile;"
for many were there, who were coming and going, and they
had not even leisure to eat. ""And they went away, privately,
by boat, into a desolate place. ^"And then saw them departing,
and recognized them, and they ran together there by land,
from all the cities, and out-went them. '*And when he came
out he saw a great crowd, and he deeply pitied them, because
they were like sheep having no shepherd; and he taught
them many things.
Luke ix: 10-11. And the apostles, when they had returned,
related to him what things they had done, and he took them,
and withdrew privately into a city called Bethsaida. ^^And
the crowds perceiving it, followed him; and he welcomed
them, and spoke to them concerning the reign of God; and
cured those that needed healing.
John vi: 1-2. After these things Jesus went across the
lake of Galilee, that is, of Tiberias ; "and a great crowd fol-
lowed him, because they saw the signs that he performed
on the sick.
THE FIVE THOUSAND FED.
Miltthew xiv: 15-21. And when evening had come, the
disciples came to him, saying, "The place is desolate, and
the hour has already passed, therefore dismiss the crowds,
that they may go into the villages, and buy themselves food."
^®But Jesus said to them, "They need not go away; you give
THE NE W CO VENANT. 1 47
them to eat." ^'Aiid they say to him, '*We have here only
five loaves, and two fishes." ^^And he said, "Bring them
here to me." ^^And he commanded the crowds to rechne on
the grass, and took the five loaves, and the two fishes, and
looking up to heaven he gave thanks, and broke the loaves,
and gave [them] to the disciples, and the disciples to the
crowds. -"^And they all ate and were filled, and of the re-
maining fragments they took up twelve hand-basketfuls.
-^And those that ate were about five thousand men, besides
women and children.
Mark vi: 35-44:. And many hours had already passed,
and his disciples came to him, and said, "The place is deso-
late, and many hours have already passed; '"'^dismiss them,
that they may go to the adjacent country and villages, and
buy themselves food. " ^'But he answered, and said to them,
"You give them to eat." And they say to him, "Should we
go and for two hundred denaries buy loaves, and give them
to eat?" ^*But he says to them, "How many loaves have
you? Go see." And knowing, they say, "Five, and two
fishes." "^And he commanded them to make all recline in
companies on the green grass, *'^and they reclined in groups,
by hundreds, and by fifties. "And he took the five loaves
and the two fishes, and looking towards heaven, he gave
thanks, and broke the loaves, and gave to the disciples, to
set before them; and the two fishes he distributed to aU.
^And they aU ate and were satisfied. ''"And they took up
Matt, xiv : 20, xvi : 9 ; Mark vi : 43, viii : 19 ; Luke Ix : 17 ; John vi : 13. The
word rendered baskets is ^•op/w■?lo^, hand, or traveling baskets. In Matt, xv:
37, xvi: 10, Mark viii: 8, 20, the word is splmrides, hampers ,or large baskets,
as in Acts ix: 25, where Paul was let down in one.
Maek vi : 37. 20 denaries, or $30, which in those days was equal to at
least $300.
148 THE NEW COVENANT.
twelve hand-baskets full of fragments, and of the two fishes.
**Now those that ate of the loaves were five thousand men.
Luke ix: 12-17. And when the d?iy already began to de-
cline, the twelve came, and said to him, "Dismiss the crowd,
that they may go into the surrounding villages, and country,
and lodge, and find provisions, for we are here in a desolate
place." ^'^But he said to them, "You give them to eat." And
they said, "We have no more than five loaves, and two fishes,
unless we go and buy food fpr all the people." "Now there
were about five thousand men. And he said to his disciples,
"Make them recline in companies of about fifty each. " ^^And
they did so, and made them all recline. ^*^And he took the
five loaves, and the two fishes, and looking towards heaven,
he blessed, and broke, and gave to the disciples to distribute
to the crowd. ^'And they ate, and were all satisfied; and
there were taken up of the remaining fragments, twelve han^-
basketfuls.
John vi: 3-15. And Jesus went up into the mountain,
and sat there with his disciples. ''And the passover, the feast
of the Jews, was near. ^Then Jesus raised his eyes, and see-
ing that a great crowd was coming to him, says to Philip,
"Whence may we buy loaves that these may eat? " '^And he
said this to try him, for he knew what he was about to do.
^Then Philip answered him, "Two hundred denaries worth of
bread are not sufficient, so that each may take a little." **One
of his disciples, Andrew, Simon Peter's brother, says to him,
""Here is a little boy who has five barley loaves, and two
fishes; but what are these for so many?" ^'^ Jesus said,
"Make the men recline." And there was much grass in the
place. The men therefore reclined, in number about five
thousand. ^^Therefore Jesus took the loaves, gave thanks,
and distributed [them] to those reclining; in like manner also
TH±: NEW COVENANT. j^g
of the fishes ; as much as they wished. ^'^And when they were
filled, he says to his disciples, "Collect the remaining frag-
ments, so that not any may be lost." ^^Therefore they col-
lected and fiUed twelve hand-baskets of fragments, from the
five barley loaves, which remained to those that had eaten.
'*The men, therefore, who saw the signs that he did, said,
"This is truly the prophet who was to come into the world."
'^^ Jesus, therefore, knowing that they were about to seize him,
that they might appoint him king,/m again into the mount-
ain by himself.
Matthew xiv: 2'i-23. And he immediately required the
disciples to enter the boat, and precede him to the opposite
side, while he should dismiss the crowds. '-^And after he had
sent the crowds away, he ascended the mountain, to pray by
himself. And when evening came he was there alone.
Mark vi: 45-4:6. And immediately he required his dis-
ciples to go into a boat, and precede him to the opposite side,
towards Bethsaida, while he should dismiss the crowd. '"'And
when he had dismissed them, he retired to the mountain, to
pray.
JESUS WALKS ON THE SEA.
Matthew xiv: 24-33. And the boat was now many fur-
longs distant from the land, in the middle of the lake, tossed
by the waves; for the wind was adverse. ''And in the fourth
watch of the night he went to them, walking on the lake.
"But when the disciples saw him walking on the lake, they
were terrified, saying, "It is a phantom!" And they cried
aloud for fear. -^But he immediately spoke to them, saying,
"Courage; it is I; be not afraid." -'And Peter answered him,
and said, "If it is you. Master, bid me come to you on the
waters." ''And he said "Come." And Peter descended from
the boat, and walked on the waters, and went to Jesus. ''But
150 THE NEW COVENANT.
perceiving the strong wind, he was frightened, and beginning
to sink, he cried out, saying, "Master, save me!" ^^And Je-
sus instantly extended his hand, and took hold oi him, and
said, " 0 Little-faith ! why did you doubt?" "'And as they got
up into the boat, the wind abated. ^^And they in the boat
bowed to him, saying, "Certainly you are God's son."
Mark vi: 47-52. And when evening came, the boat was
in the middle of the lake, and he alone on the land. **And
he saw them distressed in rowing, for the wind was against
them, and about the fourth watch of the night he comes
towards them, walking on the lake, and would have passed
by them. ^^But when they saw him walking on the lake they
thought it was a phantom, and cried out; ^''for they all saw
him, and were terrified. And immediately he spoke with
them, and says to them, "Take courage; it is I; be not afraid."
^^And he went up to them, into the boat, and the wind sub-
sided, and they were exceedingly amazed among themselves ;
'^'^for they understood not about the loaves, and their heart
was hardened.
Johu vi: 16-21. But as evening came on, his disciples
went down by the lake ; ^'and they entered into a boat, and
were crossing the lake to Kapharnaum. And darJmess over-
took them, and Jesus had not yet come to them. ^- And the lake
grew boisterous by a great wind blowing. ^°Wlien, therefore,
they had rowed about twenty-five or thirty stadiams, they
saw Jesus walking on the lake, and approaching the boat ; and
they were afraid. "'^But he says to them, -^"It is I, fear not."
Then they came to take him into the boat, and immediately the
boat was at the land to which it was going.
Matt, xiv: US. "Son of God." It will be noticed that here and elsewhere
Jesus is called [a] son of God.
THE NEW COVENANT. 151
JESUS 'S WORKS OF HEALING.
Matthew xiv: 34-36. And when they had crossed over
they came upon the land at Gennesaret. ^^And when the men
of the place knew him, they sent through all that country,
and brought to him all those diseased, ^'^and asked of him
that they might only touch the fringe of his mantle, and as
wiany as touched were healed.
Mark vi: 53-56. And when they had crossed over,
they came upon the land at Gennesaret, and moored. ^*And
when they had come out of the boat, the men of that
place immediately recognized him; ^^and running through
that whole adjacent country, carried the sick about on
couclies, to where they heard he was. ^"And wherever he
went, into towns, or cities, or the country, they placed the sick
in the markets, and implored him that they might only touch
the fringe of his mantle, and as many as touched it were
cured.
JESUS TEACHES IN KAPHARNAUM.
John vi: 22-71; vii: 1. The next day the crowd that
stood on the other side of the lake saw that there was but
one other little boat there, and that Jesus went not with
tJiern into the boat, but [that] his disciples went away alone ;
-Hhou<ih other little boats came from Tiberias, wldcli was near
the place where they also ate the loaves, after the Master
,):2:ave thanks. -^And when they saw that Jesus was not there,
nor his disciples, they entered the little boats, and came to
Kapharnaum, seeking Jesus. "^And when they found him
beyond the lake, they said to him, "Kabbi, when did you
come here?" -° Jesus answered them, and said, "Truly, truly,
I say to you, you do not seek me because you saw the signs,
but because you ate of the loaves and were satisfied. '"Work
152 THE NEW COVENANT.
not for the perishing food, but for that which abides to seonian
hfe, which the Son of Man yives you, for him has God the
Father sealed." "^They said, therefore, to him, "What shall
we do that we may work the works of God?" -^ Jesus an-
swered and said to them, "This is the work of God, that you
believe in him whom he sent." "^They said to him there-
fore, <'What sign do you, that we may see and believe?
What do you work? "*Our fathers ate the manna in the des-
ert, as it is written, 'He gave them b'i-ead from heaven to
eat."'^"Jesus therefore said to them, "Truly, truly, Isay to you,
Moses did not give you [the] bread from heaven ; but my Father
gives you the real bread from heaven. ""I'or the bread of
God is that which descends from heaven and gives life to the
world." ^*They therefore said to him, "Master, always give
us this bread." ^"TJten Jesus said to them, "I am the
bread of hfe, he who comes to me will not hunger, and he
who beheves in me will not thirst. ""^But I said to you that
John vi : 30. "Miracle," in E. V., etymologically signifies a ivon dev. It stands
for two words in the original: one meaning sign., and so translated 51 times;
token, once; miracle, 22 times; and iconder, 3 times. The word sign will in
every case fully serve to express the original idea. The other word rendered
miracle means power or deed of power. It is rendered potce;-, 77 times;
wonderful work, once; tnigJity wo7'k, 11 times; miracle, 8 times; and va-
riously, 23 times. Singularly, there is another word meaning wonder, never
translated by miracle. It was used by the Greeks to signify portent, or
prodigy, or anything else which excited the astonishment of the people, and
is employed in the New Testament 16 times, being uniformly translated
wonder. Taking the "signs," and "w^onders," and "mighty deeds" under cover
of the word "miracles," we might expect to differ as to the theory of their pro-
duction. The apostles had one theory : they were done by Jesus. He had his
theory : they were done ))y his Father. "He doeth the works." Whether they
were contrary to natural law, or above natural law, or in the line of natural
law, though by unkno-wna forces, the apostles did not speculate. They did not
know enough of natural law to speculate upon the operation of the Spirit
within them, as related to it. And even in our scientifically enlightened cen-
tury we are not able to dogmatize negatively as to "miracles," or to affirm that
€rod, the Almighty Spirit, cannot, or never would, .work out a puri^ose by ac-
tion upon matter without the intervention of usual means. What we are
especially concerned about is the facts : not the theory of them. Let each ex-
plain them to himself tor himself— /iVr. G. L. Demarest, I). D., S. S. Helper.
THE NEW COVENANT. 153
you have even seen me and have not beheved. ^'All that the
Father gives me shaU come to me, and I ^xi\[ by no means
cast out him who comes to me. ^Because I have 7iot de-
scended from heaven to do my own will, but his -will who
sent me. ^'And this is his ^vill wiio sent me, that I
may lose nothing of all that he has given me, but may
raise it at the last day. ^''For this is my Father's will,
that every one who sees the son, and beheves in him,
may have aeonian life ; and that I should raise him at the last
day."
^^Then the Jews complained about him, because he said,
"I am the bread that descended from heaven." *'And they
said, "Is not this Jesus, Joseph's son, w^hose father a?.vc» and
mother we know^? How then does he say, 'I have descended
from heaven? ' " *'Mesus answ^ered and said to them, "Com-
plain not among yourselves ; ''*no man can come to me imless
he who sent me draw him, and I ^yill raise him in the last
day. *'It is written in the prophets,
" *And they shall all be taught of God.'
"Every one wdio has heard and learned the t/7fi/tof the Father,
comes to me. '"^Not that any one has seen the Father except
he w^ho is of the Father; he has seen (ind. *' Truly, truly, I say
to you, he that believes has aeonian life. ^-I am the bread of
life. *^Your fathers ate the manna in the desert, and died.
^"This is the bread that descends from heaven, so that a man
may eat of it, and not die. ''I am that living bread that has
descended from heaven ; if any one eat of uui bread he shall
John vi : 37. God gave all to Christ ; sent him to be the Savior of the world
1 John iv: 14) ; gave him the heathen for an inheritance, and the uttermost
parts of the earth for a possession (Ps. ii: 8; John iii: 35, xvii: 2; Acts xvii:
26; ICor. xv: 24-28); and all who were given shall one day go to him, and
shall be willing to serve him (Ps. ex. 3) ; and all who go will be received. All
are given, all who are given, shall go to Christ, and all who go shall be re-
ceived.
154 THE NEW COVENANT.
live to the aeon, and the bread which I will give in behalf of
the life of the world, is my flesh."
^-The Jews, therefore, contended with one another,
sajdng, "How can this man give us his flesh to eat?" ^Then
Jesus said to them, "Truly, truly, I say to you, if you do
not eat the Son of Man's flesh, and drink his blood, you have
not cemiian life in yourselves. ^*He who eats my flesh, and
drinks my blood, has seonian life, and I will raise him at the
last day. ^'Tor my flesh is true food, and my blood is true
drink. ^*^He that eats my flesh, and drinks my blood, dwells
in me, and I in him. "'As the living Father sent me, and I
live through the Father, so he who eats me, even he shall
live through me. '^This is the bread which came down from
heaven; not as the fathers ate, and died; he who eats this
bread shall live to the aeon." ''''These things he said, as he
taught in a synagogue in Kapharnaum.
''"Many therefore of his disciples, when they heard, said,
"This saying is hard, who can hear it?" ''^When Jesus,
therefore, knew in himself that his disciples complained
about this, he said to them, "Does this offend you?
^^[What] then if you should see the Son of Man ascend to
where he was at first? ''^The spirit is that which makes alive ;
the flesh profits nothing. The words that I have spoken to
you are spirit, and life. "''But there are some of you that do
not believe." For the Savior knew from the beginning those
who believed not, and who it was that should betray him.
'^^And he said, "Because of this I have said to you that no
John vi: 53. One of the oldest of the MSS. reads age-long, aidnion, life,
instead of "life in yourselves."
.JoHNvi:G3. "The flesh profits nothing. " Having found that his figura-
tive language offended his disciples, he explains that when he declared that
they must eat his flesh and drink his blood, he meant that they must receive
and assimilate his truths. "The words that I have spoken to you, they are
spirit, and they are life — the flesh profiteth nothing."
THE NEW COVENANT. I55
man can come to me miless it were given to him of the Father."
"^Upon this, therefore, many of the disciples went back,
and walked no longer with him. "^^Jesus, therefore, said to
the twelve, "And do you also wish to go away?" ^^Simon
Peter answered him, "Master, to whom shall we go? You
have words of aeonian life; "^and we have believed, and know
that you are God's holy one." ^^ Jesus answered and said to
them, "Did I not choose you, the twelve, and among you is
an accuser?" "'Now he spoke of Judas, who was [son] of
Kariotus, for he, being one of the twelve, was also about to
betray him. vii: 1. And after these things Jesus went
about in Galilee, for he did not wish to travel in Judea, be-
cause the Jews sought to kill him.
THE THIRD PASSOVER.
TIME— SIX MONTHS.
JESUS AND THE SCRIBES AND PHARISEES. EATING WITH UN-
WASHED HANDS.
Matthew Xy: 1 -20. Then there come to Jesus, from Je-
rusalem, Pharisees and scribes, saying, -"Wliy do your dis-
ciples transgress the tradition of the j^resbyters, for they do
not wash their hands when they eat bread?" ^And he an-
swered, and said to them, "Why do you also transgress God's
commands, through your tradition? *Eor God said, 'Honor
the father and the mother;' and *He that reviles father and
mother, let him surely die,' ^But you say, 'Whoever shall
say to the father or the mother, "That is a gift by which you
might be profited by me, it is notJivngf' ^he shall not honor
his father, or his mother.' Thus you annul the law of God
through your tradition. "Hypocrites ! Isaiah prophesied well
concerning you, saying:
u t^rpjjjg people honor me with their lips,
But their heart is far from me.
■'But vainly do they worship me.
Teaching doctrines that are [only] the precepts of men.'"
Matt, xv : 2. "Preshuteron," presbyters, is found three times; pre sbuteros,
presbyter, sixty-seven times. We have preferred to transliterate rather than
translate by the word elder, or elders, as in E. V. and R. V.
THE NEW COVENANT. I57
^''And he called the crowd to him, and said to them, '*Hear
and understand : "that which enters the mouth does not pollute
the mail ; but that which proceeds out of the mouth pollutes
the man." ^"Then the disciples came and said to him, *'Do
you know that the Pharisees were offended when they heard
that saying?" ^^But he answered, and said, "Every plant
which my heavenly Father has not planted, shall be uprooted.
Let them alone ; they are blind leaders. "And if the blind
lead the blind, both shall fall into a pit." '^And Peter an-
swered, and said to him, ^'^" Explain the parable to us." And
he said, ""Are you also yet without discernment? Do you
not perceive that whatever enters into the mouth, passes into
the stomach, and is cast into [the] sewer? ^*^But those things
which proceed from the mouth, issue from the heart, and
they defile the man. ^^For evil 23urposes come out of the heart .
murders, adulteries, fornications, thefts, false testimonies,
blasphemies. ""These are the things that pollute the man;
but it does not pollute the man to eat with unwashed hands."
Mark vii: 1-23. And the Pharisees and certain of the
scribes that came from Jerusalem, resorted to him, "and saw
that certain of his disciples ate bread with common, that is,
with unwashed, hands. ^For the Pharisees, and all the Jews
holding the tradition of the elders, do not eat until they
wash their hands to the elbow ; ^and coming from a market
they do not eat unless they sprinkle themselves ; and thei-e
are many other things that they have received to hold — im-
mersions of cups, and sextuses, and copper vessels, and
couches. ^And botlt the Pharisees and the scribes ask him,
"Why do not your disciples walk according to the tradition
of the elders, but eat the loaf with common hands?" ''And
he said to them, "Well did Isaiah prophesy concerning you
hypocrites, as it is written :
158 THE NEW COVENANT.
" 'This people honor me with their hps,
But their heart is far from me ;
"But in vain do they worship me,
Teaching as doctrines the precepts of men.'
^"You reHnquish the command of God, and retain the tra-
dition of men." °And he said to them, "Well do you annul
the command of God, that you may keep your own tradition.
^^'For Moses said, 'Honor thy father and thy mother,' and,
*He who reviles father or mother, let him surely die.' ^^But
you assert, 'If a man shall say to the father or the mother,
"Be that korban," that is, a gift, "by which you might derive
a benefit from me,'" ^"you no longer j)ermit him to do any-
thing for the father or the mother, ^''annulling the word of
God, through your tradition, which you have delivered, and
many similar things you do." "And he called the crowd to
him, again, and said to them, "All hear me and understand,
^'There is nothing outside of the man that can enter and
pollute him, but the things that proceed from the man are
the things that pollute the man. ^''If any man has ears to
hear, let him hear." ^^And when he went from the crowd,
into a house, his disciples asked him concerning the parable.
^^And he says to them, "Are you also so destitute of
understanding? Do you not yet perceive that whatever
from without enters the man does not defile the man?
"Because it does not enter his heart, but goes into the stom-
ach, and passes into the sewer, purifying all the food." ^"^And
he said, "That which proceeds from the man pollutes the
man. ^Tor from within, out of the heart of men, em-
anate evil thoughts, adulteries, fornications, murders, "thefts,
covetousness, malice, deceit, intemperance, envy, blasphemy,
pride [and] folly. "^All these evil things emanate from within,
and they pollute the man."
THE NEW COYEKANT. 159
JESUS HEALS THE SYRO-PHENICIAN's DAUGHTER.
Matthew xv: 21-28. And Jesus departed thence, and
withdrew into the borders of Tyre and Sidon. "Mnd behold,
a Kanaanitish woman came out of those parts, and cried out,
saying, "Pity me, Master, son of David, my daughter is sadly
demonized." ^^But he answered her not a word. And his
disciples came out and besought him, saying, "Send her
away, for she is crying after us." -*Bnt he answered and
said, "I am only sent to the lost sheep of the house of
Israel." ^^But she came, and fell down to him, and said,
"Master, help me." ""^But he answered, and said, "It is not
right to take the children's loaf and cast it to the little dogs."
-'But she said, "True, Master, but even the little dogs eat of
the crumbs that fall from their master's table." "^Then Jesus
answered and said to her, "0 woman, your faith is great, be
it to you as you will." And from that hour her daughter
was healed.
Mark vii: 24-30. And he arose thence, and retired into
the borders of Tyre and Sidou ; and he entered a house, and
desired no one to know, though he could not escape notice.
^'But immediately a woman whose little daughter had an un-
clean spirit, having heard of him, came m, and fell down at
his feet — -'^moreover the woman was a Greek, a native of Sy-
ro-Phenicia — and she begged that he would exorcise the de-
mon from her daughter. -'And he said to her, "Let the
children first be satisfied, for it is not proper to take the
children's loaf, and throw it to the little dogs." ^^But she
answered and said to him, "True, Master, yet even the little
dogs under the table eat of the children's crumbs." -'And he
said to her, "For this word, go, the demon has gone out from
your daughter. " "And she went away to her house, and found
her daughter laid upon a bed, and the demon gone out.
160 THE NEW COVENANT.
JESUS HEALS IN DECAPOLIS.
Mark vii: 31-37. And again he went from the borders
of Tyre, and went through Sidon to the lake of Oahlee,
through the center of the borders of Decapohs. '^"And they
bring to him one who was deaf, and stammered, and they
entreat him to place his hands on him. '^'And he privately
took him from the crowd, and put his fingers into his ears,
and spat, and touched his tongue, "*and looking up to heaven,
he sighed deeply, and says to him, "Ephphatha," that is,
**Be opened;" '^^and his ears were opened, and the ligature of
his tongue was loosened, and he spoke distinctly. '"And he
charged them that they should tell no man, but the more he
charged them the more extensively tliey published it. '"'And
they were astonished beyond measure, saying, "He has done
all things well; he makes both the deaf hear, and the mute
speak."
THE MULTITUDE FED.
Matthew xv: 29-38. And Jesus departed thence, and
went toward the lake of Galilee; and he ascended the
mountain, and sat there. ""And great crowds came to him,
bringing deformed, blind, dumb and lame, and many others,
and they laid them at his feet, and he healed them ; ^^so that
the crowds wondered as they saw [the] mute speaking, [the]
crippled whole, and [the] lame walking, and [the] blind
seeing, and they glorified the God of Israel. ^^"Then Jesus
called the disciples to him, and said to them, "I have com-
passion on the crowd ; for three days they have now remained
with me, and have nothing to eat; and I will not send them
away fasting, lest they faint on the road. " ^''And the disci-
ples say to him, "Whence can we get so many loaves in a
desolate place, as to satisfy so great a crowd?" '^A-nd Jesus
THE NEW COVENANT. Igl
says to them, "How many loaves have you?" And they
said, "Seven, and a few small fishes." '^And he commanded
the crowds to rechne upon the ground, ^'and he took the
seven loaves and the two fishes, and offered thanks, and broke ^
and gave to the disciples, and the disciples to the crowd.
''And they all ate and were satisfied, and they took up of
the fragments that remained, seven large basketfids. ''And
they who had eaten were about four thousand men, besides,
wom^n and children.
Mark viii: 1-9. In^those days the crowd was again very
great, and they had nothing to eat, and he called his disci-
ples, and says to them, -"I have pity on the crowd, for they
now continue with me three days, and have nothing to eat,
'and if I dismiss them fasting to their home, they will faint
on the road, and some of them are from a great distance."
'And his disciples answered him, ayid said, "Whence can any
one satisfy them with loaves here in a desolate place?" 'And
he asked them, "How many loaves have you?" And they
said, "Seven." 'And he commanded the crowd to rechne on
the ground, and he took the seven loaves, and having given
thanks, he broke, and gave to his disciples to distribute, and
they placed them before the crowd. 'And they had a few
small fishes, and having offered praise for them, he com-
manded [them] to set these before them. 'And they all ate
and were satisfied ; and they took up of the remaining frag-
ments seven large basketfuls. 'And they were four thousand.
And he dismissed them.
JESUS AND THE PHARISEES.
Matthew xv: 39; xvi: 1-12. And he sent away the •
multitudes and entered into the boat, and came into the bor-
ders of Magadan, xvi: 1-12. And the Pharisees and Saddiicees
162 ^^^ ^^^^' COVENANT.
came, and to try him they asked him to show them a sign
from heaven. ^But he answered, and said to them, ''"An
evil and adulterous generation seeks a sign, and a sign shall
not be given to it, except the sign of Jonah." And he left
them, and departed. ''And the disciples went to the opposite
side, and forgot to take loaves. ^And Jesus said to them,
"Observe and shun the leaven of the Pharisees and Sadducees."
^And they reasoned among themselves, saying, ""[Because]
we brought no loaves." ^But Jesus, knowing, said, '*'Why
do you reason among yourselves, 0 you of little faith, because
you have no loaves? °Do you not perceive nor recollect the
five loaves of the five thousand, and how many small baskets
you took up, ^'^nor the seven loaves of the four thousand,
and how many large baskets you took up? "Why do you
not perceive that I spoke not to you about loaves, but to shun
the leaven of the Pharisees and Sadducees? " ^"Then they
understood that he did not tell them to shun the leaven of
[the loaves], but of the teaching of the Sadducees and Phari-
sees.
Mark viii: 10-21. And he immediately entered the boat
with his disciples, and came into the region of Dalmanutha.
"And the Pharisees came forth, and began to argue with him,
seeking of him to nee a sign from heaven, trying him. ^^And he
sighed deeply, in his s]3irit,and says, "Why does this genera-
tion seek a sign? Truly I say to you, no sign shall be given
to this generation." ^'^And he left them, and re-embarking,
he crossed to the other side. "And they forgot to take loaves,
and they had but one loaf with them in the boat. ^^And he
Matt, xvi: 3 is omitted in V. "When evenins? comes yon say, 'Fair
weather, for the heaven is red;' and in the morning, ' A storm to-day, for the
heaven is red and lowering.' Hypocrites! Yon can accurately judge the face
of the heaven, but you cannot distinguish the signs of the times!"
THE HEW COYEXAXT. 163
charged them, saying, ''Take heed; beware of the leaven of
the Pharisees, and the leaven of Herod." ^'^And they rea-
soned with each other, "Because we have no loaves." ^^And
knowing it, he says to them, "Why do you reason because
you have no loaves? Do you not yet perceive, nor under-
stand? ^^Is your heart hardened? Having eyes, do you not
see, and having ears, do you not hear, and do you not
remember? ^'Wheu I broke the five loaves among the five
thousand, how many hand-baskets of fragments took you up?"
They say to him, "Twelve. " -°" And when the seven among the
four thousand, how many large basketfuls of fragments took
you up?" And they say to him, "Seven." -^And he said to
them, "Do you not yet understand?"
JESUS HEALS A BLIND MAN.
Mark viii: 22-26. And they come to Bethsaida; and
they bring a blind man to him, and beseech him to touch
kim. ^'And he took the blind man's hand, and conducted
him out of the village, and when he had put spittle on his
eyes, and placed his hands on him, he asked him, "Do you
see anything?" "*And he looked up and said, "I see men,
because I see [them] as trees, walking." "^Then he placed
his hands on his eyes again, and he looked steadily, and was
restored, and saw everything distinctly; "^and he sent him
away to his home, saying; "Do not enter into the village."
PETER CONFESSES CHRIST.
Matthew xvi: 13-20. And when Jesus came into the
parts of Kaiserea of Philip, he asked his disciples, saying,
"Who do men say that the Son of Man is/" ^*And they
said, "Some [say] John, the Immerser; some, Elijah, and
others Jeremiah, or one of the prophets." ^^And he says to
164 THE NEW COVENANT.
them, "But who do you say that I am?" ^^And Simon
Peter answered, and said, "You are the Christ, the son of
the hving God." "And Jesus answered and said to him,
"Happy are you, Simon Bar- Jonah, for flesh and blood have
not revealed it to you, but my heavenly Father. ^^And I
also say to you that you are a rock, and on this rock I will
build my assembly, and the gates of Hades shall not triumph
over it. ^^I will give the keys of the heavenly reign to
you, and whatever you bind on the earth shall be bound in
the heavens, and whatever you loose on the earth shall be
loosed in the heavens." -^Then he charged the disciples that
they should tell no man that he was the Christ.
Mark viii: 27-30. And Jesus and his disciples went
out to the villages of Kaiserea of Philip, and on the road he
asked his disciples, saying to them, "Who do men say that I
am?" ^® And they told him, saying, "[Some say] 'John the
Matt, xvi: 18. "Thou art Petros and on this peira," in Greek; in Aramaic,
"Thou art, Kephas, and on this kepha." Christ does not say "on thee," Peter
the man, but on this rock. Petra, the feminine, refers not to Peter, hut to his
statement, confessing Christ. The Greek ekklesia, rendered church, ordi-
narily, seems to denote congregation, or assembly, rather than church, as th^
word Is usually understood. At the time these words were spoken Christians
were not associated in church relations, as now, but every group of Christians
was an ekklesia, an assembly, or congregation. It is derived, by some, from
ekkalein, to call out. Others derive it from the Hebrew kel, an assembly.
Parkhurst observes, "Jm. the Seventy, this word almost constantly answers to
the Hebrew kel which denotes an assembJy or congreoai'wii, and is often ap-
plied to the general assemhly of the Israelitish people." In proof of this, he
refers to Deut. xviii: 16, xxxi: 30; Joshua ix: 35; 1 Kings xviii: 14, 22, 56,
66. This statement is confirmed from Acts vii : 38, where it is said, "Moses
was in the church (ekklesia), in the wilderness." See also Gesenius's Hebrew
Lexicon, as translated by Robinson, on the word kel In Acts xix : 32-41, the
word ekklesia occurs three times, and is uniformly rendered by the word as-
semhly in our common English version. . The Greeks used it to denote any
popular assembly, met for any purpose whatsoever. "The gates of Hades"
denotes the powers of destruction. It is our Lord's way of saying that his
church cannot l)e destroyed. The reader will see that as petra is in the femi-
nine, and that as it is on petra that Christ's assembly is built, the Catholic
doctrine of the primacy of Peter has no foundation. It is not on Peter, but on
the confession of Christ, that his church is founded.
THE NEW COVENANT. 165
Immerser,' and others, 'Elijah,' and others, "One of the
prophets.'" "^And he asked them, "But who do you say
that I am?" Peter answers, and says to hhn, "You are the
Clirist, the son of God.'' ^^And he charged them that they
should tell no man of him.
Luke ix: 18-30. And it occurred as he was praying in
private, the disciples were with him, and Jesus asked them
saying, "Who do men say that I am?" ^^And they answered,
and said, "[Some say] 'John, the Immerser;' and others, 'Eli-
jah; ' and others that 'A certain ancient prophet has risen.' "
'''And he said to them, "But who do you say that I am?"
And Peter answering, said, "The Christ of God."
OUR LORD FORETELLS HIS DEATH AND RESURRECTION.
Matt, xvi: 21-28. From that time Jesus Christ began
to disclose to his disciples that he must go to Jerusalem, and
.suffer much from the presbyters, and high priests, and scribes,
and be killed, and be raised the third day. "And Peter took
him and remonstrated with him, and said, "Far be it from
you. Master: tliis shall not happen to you." "^But he turned
and said to Peter, "Get behind me, adversary; you are an
offense to me, for you regard not the things of God, but
those of msn." "*Then Jesus said to his disciples, "If any
man wishes to come after me let him renounce himself, and
let him bear his cross and follow me, for whoever wishes to
Gave his life shall lose it ; - 'and whoever shall lose his life on
my account shaU find it. -"For what is a man profited if he
Matt, xvi: 25, 26. In the E. V. the Greek word psnche is rendered "life"
twice in one verse, and twice "soul," in the other. In the K. V. it is rendered
"life" all four times, but is put as "soul" in the margin. It should be life, al-
ways. Clarke says: " 'Lose his own soul, or lose his life.' On what authority
many have translated the wovApauche, in the twenty-fifth verse, life, and in
this verse, soul, I know not ; but am certain it means life in both places. If a
IQQ THE NEW COVENANT.
gain the whole world, and forfeit his life, or what shall a man
give in exchange for his life ? ''^For the Son of Man is about
to come in his Father's glory, with his messengers, and then
he will recompense each one according to his doing. "Truly
I say to you that there are some standing here who will not
taste death till they see the Son of Man coming in his reign.'
Mark viii: 31-38. ix: 1. And he began to teach them
that the Son of Man must suffer many things, and be re-
jected by the presbyters, and the high priests, and the scribes,
and be killed, and after three days rise again. '"And he spoke
this word plainly. And Peter took him aside, and began to
remonstrate with him. "^But Jesus, turning round, and look-
ing on his disciples, reprimanded Peter, and says, "Get be-
hind me, adversary, for you think not the things of God, but
man should gain the whole world, its riches, honors and pleasures, and lose
his life, what would all these profit him, seeing they can only be enjoyed dur-
ing life?"
But it irf not the mere animal life that is referred to ; it is the faculty of en-
joying life. The selfish man, who chiefly seeks to save his life, loses it, and he
who unselfishly is willing to sacrifice it, gains thereby. It profits one not at
all to gain even the world, if he loses his life, or degrades the quality of his life
by the process.
It is true, also, that one may lose his soul in the process of seeking gain,
but the text does not refer to the soul, true though it is that the soul is often
lost— not beyond recovery, but still lost, like the silver, the sheep, and the
prodigal, to be at length found by the great Seeker, who vvdll not cease from
his divine labors "until he fields" all the lost.
Matt, xvi: 27; Mark viii: 35-37; Lukeix: 24, 25. The Son of Man is ahout
to come. We have called attention to the strange fact in the E. V. and R. V.,
of the almost constant overlooking of the significant and emphatic word
melld, about. It is often the key-word to the correct understanding of a pas-
sage, and yet it is frequently unrecognized in both translations. Here, instead
of saying according to R. V., "The Son of Man shall come, " indefinitely, the lan-
guage is, "The Son of Man is about, rnellei, to come." This makes the second
coming to be then near, and verse 28 corroborates: "There are some
standing here who will not taste death till they see the Son of Man coming in
his kingdom." The second coming of Christ was during the life-time of those
who heard him speak.
THE NEW COVENANT. jgy
the things of men." ^*And he called to the crowd with his
disciples, and said to them, "If any man desires to come af-
ter me, let him renomice himself, and take up his cross, and
follow me. '^For whoever desires to save his life shall lose
it, and whoever shall lose his hfe, for my sake, and for the
good news, shall save it. ^"For what does it profit a man to
gain the whole world, and foi-feit his life, ^^or what shall a
man give in exchange for his life? ^®If, therefore, any one
shall be ashamed of me, and of my words, in this adulterous
and sinful generation, the Son of Man will also be ashamed
of him, when he comes in his Father's glory, with the holy
angels. " ix: 1. And he said to them, "Truly I say to you that
there are some of those that stand here, who will not taste
death, till they see God's kingdom come with power."
Luke ix: 21-27. And he charged them, and commanded
[them] to tell this to no man, saying, ""The Son of Man
must suffer many things, and be rejected by the presbyters,
and high priests, and scribes, and be killed, and be raised up
on the third day." ^^And he said to all, "If any one wishes to
come after me, let him renounce himself, and take up his
cross, daily, and foUow me. '*For whoever wishes to save his
life will lose it; and whoever shall lose his life on my ac-
count will save it. ^'For what is a man profited if he gain
the whole world, and lose, or forfeit himself? -*^For whoever
shall be ashamed of me and my words, the Son of Man will
be ashamed of him, when he comes in his own glory, and
the Father's, and the«holy angels.' -'But I tell you truly, some
of those that stand here will not taste death tiU they see the
reign of Grod."
THE TRANSFIGURATION.
Matthew xvii: 1-13. And six days after, Jesus takes
with him Peter, and Jacob, and John, his brother, and pri-
168 THE NEW COVENANT.
vately conducts them up into a high mountain, "and he was
transformed in their presence, and his face shone as the sun;
and his garments became white as the hght. ^And behold,
Moses and Ehjah appeared to them, talking with him. ''And
Peter addressed Jesus and said, "Master, it is good for us to
be here. If you desire, I will make here three booths, — for
you one, and Moses one, and Elijah one." ^While he was
speaking, behold, a luminous cloud enveloped them, and be-
hold, a voice from the cloud, saying, "This is my son, the be-
loved, in whom I delight, hearken to him." ®And when the
disciples heard it, they fell on their faces, and were greatly
frightened. "And Jesus came near, touched them, and said,
"Arise, and be not afraid." ^Th en they raised their eyes,
but they saw no one except Jesus himself. ^And as they
were descending the mountain, Jesus charged them, saying,
"Tell the vision to no man, till the Son of Man shall be
raised from the dead." ^"^And the disciples asked him, say-
ing, "Why then do the scribes say that Elijah must first
come?" "And he answered and said, "Elijah indeed comes,
and will restore all things, but I say to you, ^"that Elijah has
already come, and they did not recognize him, but have done
to him whatever they wished. So also the Son of Man is
about to suffer by them." ^'Then the disciples understood that
he spoke to them of John, the Immerser.
Luke ix: 28-36. And it occurred about eight days after
these words, that he took Peter, and John, and Jacob, and
went up into the mountain to pray. "^And it occurred, as he
prayed, [that] the form of his face was changed, and his rai-
ment [became] glittering white. ^°And behold, two men con-
versed with him, who were Moses and Elijah, ^Svho appeared
Matt, xvii : 2. The word here is more than "transfigured ;" it is "trans-
formed." Verse 6, Matthew says "face."
THE NEW COVENANT. 169
in glory, and spoke of his departure, which he was about to
accomphsh in Jerusalem. ^'But Peter, and those with him,
were drowsy, but having remained awake, they saw his glory,
and the two men that stood with him. ^^And it occurred, as
they were departing from him, that Peter said to Jesus,
"Master, it is good for us to be here; and let us make three
booths, — for you one, and for Moses one, and for Elijah one,"
not knowing what he said. ^*And. as he thus spoke, a cloud
came and enveloped them, and they feared as they entered
the cloud. ^'And a voice came out of the cloud, saying,
"This is my son, the beloved, hearken to him." ^°And when
the voice ceased Jesus was found alone. And they kept it
close, and told no man, in those days, what they had seen.
Mark ix: 2-13. And six days after, Jesus takes Peter,
and Jacob, and John, and privately conducts them by them-
selves, up into a high mountain, and he was transformed
in their presence. ^And his clothing became exceedingly re-
splendent; whiter than any fuller on earth could whiten.
*And Elijah and Moses appeared there to them, and were con-
versing with Jesus. ^And Peter exclaimed to Jesus, "Kabbi,
it is good for us to be here; and let us make three booths, —
one for you, and one for Moses, and one for Elijah." Tor
he knew not what to answer, for they were terrified. ^And
there came a cloud enveloping them, and a voice out of the
cloud [saying], "This is my son, the beloved, hear him."
®And suddenly looking around they saw no one any longer
with themselves, except Jesus, only. ^And as they were de-
scending the mountain, he charged them that they should re-
late to no man what they had seen, till the Son of Man should
be raised from the dead. ^°And they kept the matter to them-
LUKE ix: 32. Biagregoresantes, waking after an interval, into full wake-
fulness. The word is nowhere else found.
170 THE NEW COVENANT.
selves, discussing what '*the rising again from the dead'*
could mean. "And they asked him, saying, ["Why do] the
scribes say that Elijah must first come?" ^^And he said to
them, "Elijah is indeed coming first, to restore all things,
and how is it written of the Son of Man that he must first
suffer much, and be despised? ^^But I say to you that Elijah
has come, as it is written of him, and they have done to him
whatever they pleased."
THE DEAF AND DUMB SPIRIT EXORCISED.
Matthew xvii: 14-20. And when they had come to the
crowd, there came to him a man, kneeling to him, and say-
ing, ^^"Master, have pity on my son, for he is a lunatic, and
is sick, for he frequently falls into the fire, and frequently
into the water; ^^and I brought him to your disciples, but
they could not cure him." ^^And Jesus answered and said, "O
unbelieving and perverse generation ! How long shall I be
with yolT? How long shall I endure you? Bring him here
to me." ^^And Jesus reproved him, and the demon went out
of him, and the boy was cured from that hour. ''Then the
disciples came to Jesus privately, and said, "Why could not
we exorcise it?" '"And he says to them, "On account of
your little faith; for truly I say to you, if you have faith as a
mustard-grain, you shall say to this mountain, ' Be removed
from here, there,' and it shall remove, and nothing will be
impossible to you."
Markix: 14-29. And when they came to the disciples
they saw a great crowd about them, and the scribes disputing
with them, ''and immediately all the crowd, when they saw
him, were awestruck, and running to him saluted him.
''And he asked them, "What are you disputing about with
Matt, xvii: 21. This verse in E. V. is not genuine. It is in Mark ix: 29.
THE NEW COVENANT. 171
them?" "And one of the crowd answered him, "Teacher, I
have brought to you my son, who has a mute spirit, ^*and
whenever it seizes him, it convulses him, and he froths, and
grates his teeth, and pines away; and I spoke to your disci-
ples to exorcise it, but they could not." ^^And he answers
them, and says, "0 unbelieving generation! How long shall
I be with you? How long shall I endure you? Bring him to
me." ''"And they brought him to him. And when he saw
him, the spirit immediately threw him into spasms, and he
fell on the ground, and rolled about, frothing. ^^And he
asked his father, "How long a time is it since this has be-
fallen him?". And he said, "From childhood; "and often it
has thrown him into fire, and into waters, to destroy him;
but if you can do anything, have pity on us, and help us."
*^And Jesus said to him, "If you can! All things are possi-
ble to him that beheves." '^The father of the child imme-
diately cried out with tears, and said, "I believe, help my un-
behef." ^^And when Jesus saw that the crowd was running
together, he rebuked the impure spirit, saying to it, "Mute
and deaf spirit, I command you to come out of him, and en-
ter him no more." -"And it came out, crying out, and greatly
convulsing him, and he became like one dead, so that many
said, "He is dead." ^^But Jesus took his hand, and raised
him up, and he stood up. -^And when he had entered a house
his disciples asked him privately, "[Why] could not we exor-
cise it?" ^^And he said to them, "This kind can go out only
by prayer and fasting."
Luke ix: 37-43. And it occurred on the next day, when
they had descended the mountain, [that] a great crowd met
him. ^^And behold, a man from the throng cried out, say-
ing, "Teacher, I pray you look on my son, for he is my only
child. ^^And behold, a spirit seizes him, and he suddenly
172 THE NEW COVENANT.
cries out, and it so dashes, and convulses him, that he froths,
and after bruising him, it departs from him with difficulty.
**'And I implored your disciples to exorcise it, but they could
not. " ^^And Jesus answered, and said, "0 faithless and per-
verse generation ! How long shall I be with you, and en-
dure yon? Bring your son here." *^And while he was ap-
proaching, the demon dashed him down, and violently con-
vulsed him. But Jesus reproved the impure spirit, and cured
the boy, and delivered him to his father. "^^And all were
amazed at the majesty of God.
THE DEATH AND RESURKECTION OF JESUS FORETOLD.
Matthew XVii: 22-23. And while they were assembling in
Oalilee, Jesus said to them, "The Son of Man is about to be
delivered into men's hands. "^And they will kill him, and the
third day he mil be raised." And they were exceedingly
grieved.
Mark ix: 30-32. And they departed thence, and passed
■through Galilee, and he desired that no man should know it;
^^for he taught his disciples, and said to them, ''The Son of
Man is delivered up into the hands of men, and they will kill
him; and when he is killed, after three days he will rise again."
®"But they did not understand the language, and were afraid
"to ask him.
Luke ix: 43-4:5. And while all were wondering at all
the things that he was doing, he said to his disciples, ""Fix
these words in your ears, for the Son of Man is about to be
delivered into men's hands." *'But they did not understand
this word, and it was veiled from them, that they might not
perceive it, and they were afraid to ask him concerning this
saying.
THE NEW COVENANT. 173
THE COIN FOR THE TEMPLE SERVICE.
Matthew xvii: 2-l:-27. And when they came to Kaphar-
naum the collectors of the di-drachma came to Peter, and
said, "Does not your teacher pay the di-drachma?" ^'He
says, "Yes." And when he had come into the house, Jesus
anticipated him, saying, "What do you think, Simon, from
whom do the kings of the earth receive taxes, or tribute,
from their sons, or from ahens?" -*^And when he said, "From
aliens," Jesus said to him, "Then are the sons exempt.
^'But that we may not offend them, go to the lake, and cast a
hook, and take the first fish that comes up, and when you
have opened his mouth you will find a stater; take that and
give to them for me and you."
THE STRUGGLE FOR SUPERIORITY.
Matthew xviii: 1-14. In that hour the disciples came to
Jesus, saying, "Who, then, is greater [than others] in the
heavenly kingdom?" "And he called a httle child to him,
and placed it among them, and said, ""Truly I say to you, if
you do not turn and become as little children, you mil not en-
ter into the heavenly reign. * Whoever, therefore, shall
humble himself as this httle child, will be the greater in the
heavenly reign. ^And he who receives one such httle
child in my name, receives me. '^And he who shall give cause
of offence to one of these little ones, that beheve in me, it
would be profitable for him that an upper mill- stone were
hung about his neck, and that he be sunk in the depths of
the lake.
Matt, xvii: 24. About a half shekel, or 30 cents. See Ex. xxx: 13, 14. A
shekel was 00 cents
Matt, xviii : 6. "The punishment here alluded to, though not in use amons
the Jews themselves, was so among the Greeks, Romans, and the surrounding
nations ; where it was inflicted on criminals of the worst sort, especially par-
ricides and those guilty of sacrilege. The custom seems to have grown into a
proverb lor dreadful and inevitable ruin." — Greswell.
174 THE NEW COVENANT.
^"Alas for the world, because of offences! For it is neces-
sary that offences come, but alas for that man through whom
the offence comes ! ^If , then, your hand or you^ foot offend
you, cut it off, and cast it from you. It is good for you to en-
ter life crippled, or lame, rather than having two hands, or
two feet, to be cast into the seonian fire. ^And if your eye of-
fend you, tear it out, and cast it from you. It is good for you
to enter hfe one-eyed, rather than having two eyes, to be
cast into the fiery Gehenna.
^'^"See that you do not despise one of these little ones; fori
say to you that in the heavens their angels continually see the
face of my heavenly Father. ^^What do you think? Should
any man have a hundred sheep, and should one of them go
astray, will he not leave the ninety-nine and go on the mount-
ains, and seek the stray one? ^^And if he should find it,
truly I tell you, that he rejoices over it more than over the
ninety-nine which did not go astray. ^*So it is not the pur-
pose of my heavenly Father that one of these little ones
should perish."
Luke ix: 4-6-50. And a debate sprang up among them,
[as to] which of them should be greater. *'But when Jesus
saw the thought of their heart, he took a little child, and
placed it beside him, and said to them, *^" Whosoever receives
this httle child in my name, receives me ; and whoever shall
receive me, receives him who sent me; for he who is least
among you all, the same is great." *^And John answered
and said, "Master, we saw one exorcising demons in your
name, and we forbade him, because he does not follow us."
^°And Jesus said to him, "Forbid not; for he that is not
against you, is for you."
Mark ix: 38-50. And they came to Kapharnaum; and
Matt, xviii: 11. S. and V. omit this verse.
THE ISEW COYEXANT. 175
•when he was in the house he asked them, "What were you
discussmg on the road?" ^*But they were silent, for they de-
bated on the road who [was] greater [than others] . ^'And
he sat down, and called the twelve, and says to them, "If
any man desires to be first, he will be last of all, and servant
of all." ^^And he took a little child, and placed it among
them, and folding it in his arms, he said to them, "'"Who-
ever shall receive one of these little children in my name, re-
ceives me, and whoever receives me, receives not me, but him
that sent me." ^John said to him, "Teacher, we saw one
exorcising demons in your name, and we forbade him, be-
cause he followed not us." ^®But Jesus said, "Do not forbid
him, for there is no man [who] will do a mighty work in my
name, and be able, readily, to speak ill of me. *'^For he that
is not against us, is for us. "For whoever may give you
a cup of water to drink, in the name that you are Christ's,
truly I say to you, he shall by no means lose his reward.
"And whoever shall offend one of these little ones that be-
lieve, it would be better for him if an upper mill-stone were
hanged about his neck, and he thrown into the lake. *^And
Mark, ix: 43-50. Fire that never shall he quenched. The word answering to
never shall he quenched, ver.43,45, is ashesion;hvit in ver. 44,46,48, the phrase
is on shennutai, translated not quenched; of which the former is an adjective,
derived from the latter, though it is translated as a verb in the future tense ; the
latter is a verb. The worm and the fire are here added as characteristics and
aggravations of Gehenna, ver. 43; and the whole description is metaphorical,
and, by the use of lively and terrible figures, denotes a state of awful misery .
So far, I suppose, all agree. But whether that misery be temporary or end-
less, is yet a question in dispute. The terms here used, therefore, should be
well considered ; because the question itself is of vital consequence.
The adjective, used in ver. 43, 4.5, occurs in the passages cited below, from
Strabo, Plutarch, J osephus, and Eusebius. "Strabo, the celebrated geographer,
speaking of the Parthenon, a temple at Athens, says, 'In this was the inex-
tinguishable or unqnenchahle lamp,' by which he simply means the lamp
which was kept continually burning, but which was extinguished or quenched,
ages ago. Plutarch, the well known author of the biographies familiarly
termed ';Plutarch's Lives,' calls the sacred fire of the temple unqnenchahle
fire, though he says, in the very next sentence, they had sometimes gone out.
17G '^HE NEW COVENANT.
if your hand offend you, cut it off; it is good for you to enter
the life crippled, [rather] than to enter Gehenna, into the inex-
tinguishable fire, with two hands. ''^And if your foot offend
Josephus, speaking of a festival of the Jews, says that every one brought fuel
for the fire of the altar, which ' continued always unquenchahle,' although it
had act*ially ceased, and the altar itself had been destroyed with the temple,
at the time he wrote. Eusebius, the father of ecclesiastical history, describ-
ing the martyrdom of several Christians at Alexandria, says, ' They were car-
ried on camels through the city, and in this elevated position were scourged,
and finally consumed in unqueitchable fire,' though it could not have burned,
probably, more than an hour or two at the most. These authors, writing in
their own tongue, or a language with which they were perfectly familiar, must
have known, most assuredly, the value and import of the phrase ' unquencha-
ble fire ;' and it is as clear as demonstration can make it, that they did not un-
derstand it to mean endless."— Vniv. Expos. (N. Ser.) vol. iv., pp. 338, 339. The
Scriptural usage of the word is similar. It often occurs where it cannot be un-
derstood to indicate an eud/^.-^s hnrninq. The adjective is not found in the
Old Testament ; nor does it occur in the New, except in the passage under con-
sideration, and Matt, iii: 12, and the parallel place, Luke iii: 17. And that
unquenchable does not mean endless in the two places last named, see' note
on Matt, iii: 12. But the verb, here used in ver. 44, 46, 48, and from which
the adjective is derived and has its force, occurs several times in the Old Testa-
ment. Its usage may show in what manner the Jews understood it Avhen ap-
plied to fire. See Isa. i: 31; xxxiv: 10; Ixvi: 24; Jer. iv: 4; vii: 20; xvii: 27;
xxi: 12; Ezek. xx: 47, 48; Amos v: 6. In all these cases, though punishment
be indicated by the fire, yet the unquenchableness of that fire does not denote
that the punishment shall be endless: for the judgments were to be executed
on the earth, and their end is manifest. The same word occurs, Ezek. xxxii :
7, where it is translated cover. This, however, being its positive form, does
not clearly indicate its force, when used negatively. The same is true of sev-
eral other passages where the word occurs, and which I therefore omit. But
the same word is applied to the sacred fire, in a manner which more clearly,
if possible, demonstrates the fact that it does not denote endless. "And the
fire upon the altar shall be burning in it; it shall not be put out; and the priest
shall burn wood on it every morning, and lay the burnt-offering in order upon
it ; and he shall burn thereon the fat of the peace-offerings. The fire shall ever
be burning upon the altar; it shall never go out." Lev. vi: 12, 13. It is
worthy of remark that Josephus, as before quoted, calls this fire by the same
name, unquenchable, although, when he wrote, it had already been put out
and effectually quenched.
So much in regard to the general usage of these words. But 'it is agreed, on
all hands, that this passage in Mark has special reference to Isa. Ixvi : 24, and
that its peculiar f o];ms of expression are taken from that place, almost literally.
And, as our Lord gives no intimation to the contrary, we are justified in the
belief that he used the language in the same sense as the prophet. To what
kind of fire, then, did Isaiah refer? and to what kind of punishment? ' "And it
shall come to pass that from one new moon to another, and from one Sabbath
THE NEW COVENANT. Ill
you, cut it off; it is good for you to enter the life lame, [rather]
than to be cast into Gehenna with two feet. *^Ancl if your
eye offend you, tear it out; it is good for you to enter the reign
to another, shaU all flesh come to worship before me, saith the Lord And
they shall go forth, and look upon the carcasses of the men that have tx^-^^-
g,eLeaag^u.^ti..e;tov their wonn shall not die, neither shall their fire he
a uenched; and they shall.be an abhorring unto all flesh. Isa Ixvi : 2o, 24. This,
it will be observed, was to be accomplished, while Saohaths and neio raoons
continued; and while men built houses, and planted vineyards and occupied
them, asappearsbycomparingch.lxvi:17-22,withlxvi:22-24. The learned
Gataker" thus speaks of the fire and the tcorm: "The prophet, m this clause,,
pursueth the allegory taken from corpses unburied. Andthisthe Jewish doc
tors, some of them, taking notice of, but withal taking it literally that this
shall be part of the strange sights, ver. 19, that should be shown to Gog s and
Mao-og's armv, that though the judgment inflicted on them be by fire, Ezek.
xxxviii: 22, yet the worms that bred in their carcasses, lying many months,
unburied, Ezek.'xxxix: 9, shall live in the fire; which fiction, others, to Bhun,
say that the ii^orra hath reference to the bodies unburned;the fire to their
cities burnt down with fire from above. Ezek. xxxix: 9. See Rev. xx: 6, 8.
But such salves need not; the worra hath reference to such vermin as is wont
to breed in and feed on dead corpses; such carcasses especially as lie so^ long
above ground, until they rot, and become as dung or carrion. Job xxi: 26; Ps.
Ixxxiii: 10; Isa. xiv: 11, 19, 20; the^r^^, to the burning of such bodies, not fit
now to be stirred, or removed, but to be consumed by fire, in the places where
they lie, ch. ix : 5 ; xxx : 33 ; Ezek. xxxix : 9. Bo that the resemblance is taken
from the bodies that lie rotting on the face of the earth, till they crawl all over
with worms and maggots, and in regard both of their unfitness to be managed
and the multitude of them, it is a long time ere they can be consumed with
fire." So much for the usual exposition; by which the undying worm and un-
quenchable fire are represented as endiiring for a long time. And in the spiritual
application which Gataker thought it necessary to make, he by no means con-
fines it to a future endless punishment, but allows it to be at least equally ap-
plicable to judgments executed on the earth: "By the whole similitude, or
allegory, that dreadful, direful, and detestable condition is expressed, that
shall, at first or last, befall all obstinate wicked ones; sometimes in exemplary
judgments executed upon them in this world; partly, by inward torture of
mind, Dan. v: 6; partly, by corporeal pains, 2 Chron. xxi: 18, 19; Acts xii: 23;
and ignominious usages; Isa. xxii: 17, 18; Jer. xxii: 18, 19. The punishment
here indicated is hoiTible, truly; yet there is no evidence that it was to en-
dure without end. It was rather the same which our Lord predicted, on sev-
eral occasions, as the damnation ofhrll, and a time of unequaled tribulation.
See Matt, iii: 7; xxiu: 33; xxiv: 21; and the notes. See also Matt, xxiii:
31-36.
It may be added that the function of worms is to prevent putrefaction,
and fire consumes and purifies. What should their moral analogue be, but
discipline? The worm and the fire symbolize purifying correction.
Every one shall he salted with fire, &g. Some have strangely supposed that
12
178 THE NEW COVENANT.
of God one-eyed, [rather] than to have two eyes, and be cast
into Gehenna, ''Svhere their worm does not die, and the fire
is not quenched. ^^For every one shall be salted with fire,
and every sacrifice shall be salted ivith salt. ""Salt is good; but
if the salt become saltless, with what will you season it?
Have salt in yourselves, and be at peace with each other. "
FOEGIVENESS.
Matthew xvi ii : 1 5 - 3 5 . " And if your brother should sin ,
go show him his fault between you and him alone. If he
hear you, you have gained your brother. ^"^But if he hear
[you] not, take with you one or two besides, so that by the
mouth of two or three witnesses every word may be proved.
^'And if he should disregard them, inform the assembly; and
our Lord meant the fire of hell -will eternally preserve the bodies of men in a
fit condition to be tormented, even as salt preserves flesh from putrefaction.
But Bishop Brownell's exposition seems much more reasonable : "The opin-
ions of commentators on this very obscvire verse are almost endless; but the
following seems as probable as any ; namely, after declaring that every sacri-
fice, however painful, must be made, rather than renounce our faith, ver. 43-
48, Christ adds as a reason, that ' every one "who devotes himself to the ser-
vice of God ' shall be salted with fire,' that is, shall be fitted for that service by
trials, and difficulties, and mortifications ; in the same way as ' every sacrifice '
offered under the law was to be 'salted with salt,' Lev. ii:.13, before it could
be acceptable to God. According to this, ' every one ' means every Christian,
or person who devotes himself to God ; ' to be salted ' is taken figuratively for
to be perfected, rendered acceptable in the sight of God, which is sanctioned
by Matt, v: 13; Col. iv: 6; and 'fire ' denotes trials and sufferings. Comp. 1.
Cor. iii: 13-15."— Brownell "Every one shall be salted for the fire of God's
favor ; that is, shall be prepared to be offered a sacrifice to God, holy and accept-
able. For altjiough the proposition be universal, it must be limited by the nat-
ure of the subject thus : Every one, who is offered a sacrifice to God,, shall be
salted for the fire, as every sacrifice is salted with sa,lt."—3facknig]it. So far
is Macknight from finding in this passage any proof that some must endure
endless misery, that he qualifies it somewhat, apparently fearful that his
readers would understand it to teach the final salvation of all men. "The
crosses, afflictions, and severe sacrifices, occasioned by the practice of piety
and the profession of true Christianity, are here compared to fire ; even to a
fire which produces the same effect on the mind which salt produces on flesh,
preserving it from corruption."— i?ea?f.so5)'e.—Patse.
Matt, xviii: 15. S. omits "against thee."
THE NEW COVENANT. 179
if he disregard the assembly, then let him be to you as the
Gentile and the tax-collector. ^^Truly I say to you, whatever
things you shall bind on the earth, shall be bound in [the]
heavens, and whatever you may loosen on the earth, shall be
as loosened in the heavens. ^^ Again, truhj 1 say to you, that if
two of you on earth agree about anything which they may
ask, it will be done for them by my heavenly Father. ^'^For
where two or three are assembled into my name, there am I,
among them."
^^Then Peter came and said to him, <' Master, how often
shall I forgive my brother, if he sin against me? Seven
times?" ^^ Jesus says to him, "I say to you not [only] till
seven times, but till seventy times and seven. ''Therefore,
in this [respect] the heavenly reign resembles a king who
wished to settle an account with his slaves. -*And when he
had begun to settle, they brought to hnn one who was a
debtor for ten thousand talents. -'But as he was unable to
pay, his master ordered him to be sold, and his wife, and the
children, and all he had, and payment to be made. ''Therefore,
the slave fell down and rendered hnn homage, saying, ' Have
patience with me, master, and I will pay you all.' 'Then the
master of the slave, being moved with pity, released him, and
forgave the debt. ''But the slave went out and iound one of
his fellow-slaves, who owed him a hundred denaries, and
seizing him, he choked him, saying, 'Pay what you owe.'
'Therefore, the fellow-slave fell down and besought him, say-
Matt. xviii: 20. "Into my name." Els oyioma and en onoma are not the
same. "Into my name" implies the thought of association with him. So
xxviii: 19.
Matt, xviii : 24. Some of the oldest MSS. say many talents-1 0,000 talents
would be more than $11,000,000.
Matt, xviii: 28. A denary is about 14 cents.
180 THE NEW COVENANT.
ing, * Have patience with me, and I will pay you.' ^°And he
would not, but went away and cast him into prison, till he
should pay the debt. '^^When, therefore, his fellow- slaves
saw what had been done, they were very sorry, and went to
their master, and related all that had been done. ^^Then his
master called him to him, and said to him, ' Wicked slave !
I remitted aU that debt to you because you entreated me.
^^Ought you not to have had pity on your fellow-slave, as I
also had pity on you?' ^^And his master was displeased, and
delivered him to the jailers, till he should pay all that he
owed. "^So, also, my heavenly Father will do to you, if you
do not from your hearts forgive each one his brother."
THE SEVENTY-TWO CO'MMISSIONED.
Luke x: 1-16. Now after these things the Master ap-
pointed seventy and two others, and sent them by pairs be-
fore his face, into every city and place where he was about to
go; 'and he said to them, "The harvest is indeed ample, but
the laborers few; therefore entreat the Master of the harvest
that he send out laborers into his harvest. ^Go, behold, I
send you as lambs among wolves. *Carry no purse, nor
sachel, nor sandals ; and salute no man by the way ; ^and into
whatever house you enter, first say ' Peace to this house.' ^And
if a son of peace be there, your peace shall rest on it ; other-
wise it shall return to you. ^And in that house remain, eating
and drinking such things as they have ; for the laborer is
worthy of his. hire. Go not from house to house. ^Also,
into whatever city you enter, and they receive you, eat such
things as are set before you; ^and cure the sick in it, and say
to them, ' God's reign has come nigh you.' '^But into what-
ever city you enter, and they do not receive you, go into its
open squares and say, "' Even the dust of your city that ad-
heres to our feet, we wipe off against you. Know this, how-
THE NEW COVENANT. jqj
ever, that God's reign has come near.' ''I say to you, it will
be more endurable for Sodom in that day than for that city.
^^Alas for you, Chorazin! Alas for you, Bethsaida! For if
the mighty works that were wrought in you had been done in
Tyre and Sidon, they would h^ve reformed long ago, sittmg
in sackcloth and ashes. ^^But it mil be more endurable for
Tyre and Sidon, in the judgment, than for you. ^^And you,
Kapharnaum, shall you be exalted to heaven? You shall go
down to Hades. ^°He who hears you, hears me; and he who
rejects you, rejects me; and he who rejects me, rejects him
that sent me."
JESUS JOURNEYS TO JERUSALEM.
Luke ix: 51-56. And it occurred, when the days of his
withdrawal were being completed, he resolutely set his face to
go to Jerusalem, ^^and sent messengers before his face, and
they went-and entered a* Samaritan village to prepare for 'him.
^^^And they did not receive him, because his face was as if he
was going to Jerusalem. -And when his disciples, Jacob
and John, saw [this], they said, "Master, do you desire us to
command fire to descend from heaven to consume them, even
as Elijah did?" -But he turned and reproved them, and
said, "You know not what kind of s^^irit you are of." ^°And
they went to another village. ,
John vii: 2-10. And the Jews' feast of the tabernacles
was near. ^^His brothers, therefore, said to him, "Depart
hence, and go into Judea, [so] that your disciples may see your
works that you do. Tor no man does anything in secret,
and seeks that it be openly known. If you do these things!
manifest yourself to the world." Tor even his brothers did
not believe on him. "Jesus therefore said to them, ''My time
has not yet come, but your time is always ready. "The world
182 THE NEW COVENANT.
cannot hate you ; but it hates me, because I testify that its
works are evil. ^Go up to the feast ; I do not go up to this
feast, because my time has not yet fully arrived. " ''When he
said these things to them, he remained in Galilee. ^^But
when his brothers had gone up, then he also went up to the
feast, not publicly, but privately.
JESUS HEALS TEN LEPERS.
Luke xvii: 11-19. And it occurred, as he was going to
Jerusalem, that he went through the interior of Samaria and
Galilee. ^"And as he entered a certain village, ten lepers met
him, ^Vho stood at a distance, and raised their voices, say-
ing, "Jesus, Master, pity us!" ^*And when he saw them
he said to them, "Go, show yourselves to the priests." And
it occurred as they went, they were cleansed. ^"And one of
them, when he saw that he was cured, returned, glorifying
God with a loud voice ; ^"and he fell on his face at his feet,
giving him thanks; and he was a Samaritan. ^^And Jesus,
answered and said, "Were not the ten cleansed? But where
[are] the nine? ^^There v/as none found but this ahen to
return and give glory to God!" ^^And he said to him,
"Arise! go your way; your faith has saved you."
Luke xvii: 19. "Your faith has saved you," is not in the Vatican codex.
•-A.X1.T -XTX.
THE FEAST OF TABERNACLES, AND UNTIL JUST
BEFORE THE FOURTH PASSOVER.
TIME— ABOUT SIX MONTHS.
JESUS AT THE FEAST OF TABERNACLES.
John vii: 11-52. The Jews, therefore, sought him during
the feast, and said, "Where is he?" ''And there was much
complaining about him among the crowds; some said, "He is
a good man;" others said, "No, but he misleads the people."
'^No man, however, spoke with freedom concerning him, for
fear of the Jews. "And now the feast being half over, Jesus
went up into the temple, and taught. '^Therefore the Jews
wondered, saying, "How does this man know letters, not
having learned?" ^''Therefore Jesus answered them, and said,
"My teaching is not mine, but his that sent me. '"If any
mail wishes to do his will, he shall know of the teaching,
whether it is from God, or [whether] I speak of myself. '^He
that speaks from himself seeks his own glory; but he that
seeks the glory of him that sent him, is true, and there is no un-
righteousness in him. '^Has not Moses given you the law,
and [yet] not one of you does the law ? Why do you seek to
kill me?" -°The crowd answered, "You have a demon ; who is
seeking to kill you?" '^Mesus answered, and said to them, "I
have done one work, and you all wonder because of this.
^^Moses has given you circumcision, not that it is of Moses,
184 ■ THE KEW COVENANT.
but because it is of the fathers, and you circumcise a man on
[the] Sabbath. "^If a man receive circumcision on [the]
Sabbath, so that the law of Moses may not be violated, are
you angry with me, because I have made a man entirely well
on [the] Sabbath? "* Judge not according to appearance, but
judge righteous judgment."
'^Then some of the Jerusalemites said, "Is not this he
whom they seek to kill? -"And behold, he is talking openly,
and they say nothing to him. Do the rulers truly acknowl-
edge that this is the Christ? "'But v\"e know this man, whence
he is; when the Christ comes, no one knows whence he
is." ■' Jesus therefore cried out, teaching in the temple, and
saying, "You know me, and you know whence I am, and I
have not come of myself, but he that sent me is true, whom
you do not know. -'I know him, because I am with him, and
he sent me." ^"Then they sought to seize him, but no man
laid hands on him, because his hour had not yet come. ^^But
many of the crowd believed in him, and said, "When the
Christ comes, will he do more signs than those that this man
has done?"
""The Pharisees heard the crowd complaining thus about
him, and the high-priests and the Pharisees sent officers to
arrest him. ""Jesus, therefore, said, "Yet a little while I am
with you, then I go to him that sent me. "*You will seek
John vii: 34. "You shall not find me!" This language of ovir Lord to the
Jews Is thought by many to teach their final exclusion from his favor. It is
usually misquoted thus : "If ye die in your sins, where God and Christ are
ye never can come." The exact words are, "I go my way, and you will
seek me and not find me, and you will die in your sins ; where I go 3^ou can not
come." — John vii: 34, viii: 21. But he uttered similar vvords to his disciples
(John xiii : 33) : "Little children, yet a little while I am with you. You shall
seek me; and as I said unto the Jews, where I go, you can not come; so now I
say to you."
To this it is replied that he said to his disciple Peter,' "You can not f ollow
me now, but vou shall follow me afterward." True; but he also told the
THE NEW COVENANT. 185
me, and not find me; and where I am you cannot come."
^The Jews then said among themselves, "Where is this man
about to go, that we shall not find him? Is he about to go to
the dispersed among the Greeks, and to teach the Greeks?
Jews, "You shall not see me till you shall say. Blessed is he that comes in the
name of the Lord." (Matt, xxiii: 39.) In hoth instances he meant that he
should not be followed at that time, but in neither case did he mean that they
should l)e excluded from his presence forever.
It is not possible to render exactly the different shades of the Greek nega-
tive. Sometimes one "not," sometimes two or even three "nots" occur in a
sentence. In the above passages Jesus saj^s, "Ye shall seek me and shall not
find me;" but in Matt, xxiv: 34, he says, "This generation shall not not pass
away," &c., and in Matt., xxiv: 21, "Great tribulation, such as was not since
the beginning of the world to this time, not not not shall be." The single not
inJohnvii: 34, viii: 31, and xiii: 33, implies that the negative is not final,
and hence the same Jews are told, "Ye shall not see me till ye shall say :
Blessed is he that cometh in the name of the Lord." The double and triple
forms imply the strongest possible negative, while the single negative is less
positive. In fact, the single negative in the same language addressed to the
disciples, John viii: 51, supplemented l)y the words, "You cannot follow me
now, but you shall follow me afterwards," shows that the "not" does not indi-
cate a final negative, and the same language addressed to the Jews supple-
mented by Matt, xxiii: 39, above quoted, proves that the "not" is not final.
The famous commentators thus explain the passage : "This whole clause is
to be understood as future, though the words am and cannot are'l^oth in the
present tense. The meaning is, where I shall be, you will not be able to come.
That is, he, the Messiah, would be in heaven; and though they would earnestly
desire his presence and aid to save the city and nation from the Romans, yet
they would not l)e able to obtain it,— represented here by their not being
able to come to him.. This does not refer to their individual salvation, but to
the deliverance of their nation. It is not true of individual sinners, that
they seek Christ in a proper manner, and are not able to find him. But
it was true of the Jewish nation, that they looked for the Messiah, and
sought his coming to deliver them, but he did not do it."— Barnes. "Rather,
the time shall come, when your afflictions shall so increase, that ye shall de-
sire, though too late, and in vain, that a prophet like me should arise among
you, who should relieve you l)y his counsel and assistance."— C'aZwie^
The final salvation of the soul is not referred to.
John vii : 35. The dispersed among the Gentiles. Literally, the Greeks,
"Grotius, Wetstein, Bosenrrmeller a,nd Kninoel, understand by the 'dis-
persed ' the Jews scattered among the GentUes, as in 2 Mace, i : 27. That the
Israelites were at that time dispersed over the whole world, is knoA^•n from
Philo Judaeus and Josephus."— ^Scoi^.
186 THE NEW COVENANT.
^^What is this word that he said, ' You will seek me, and will
not find me, and where I am you cannot come?' "
'^^And on the last day, the great [day] of the feast, Jesus
stood and cried, saying, "If any man thirst, let him come to
me, and drink. ^^He • that heheves in me, as the Scripture
says, 'Out of his belly shall flow rivers of living water.'" ^°But
this he said concerning the Spirit which those believing in
him were about to receive ; for the Spirit was not yet [given]
neither was Jesus glorified. ''°[Some] therefore, of the
crowd, when they heard these words, said, *'This is truly the
prophet"; "some said, "This is the Christ;" others said,
"Does the Christ, then, come from Gahlee? ''^Has not the
Scripture said that the Christ comes of David's seed, and
from Bethlehem, the village where David was?" '"'[Thus]
division occurred in the crowd because of him ; "and some
of them said they should arrest him, but no one laid hands on
him. ''^Then the officers came to the high-priests and Phari-
sees, and they sa^ to them, "Why did you not bring him?"
^'^But the officers answered, "Man never so spake." ''^The
Pharisees, therefore, answered them, "Have you also been
misled? *^Do any of the rulers, or of the Pharisees, believe in
him? *^But this rabble, who do not know the law, are accursed. "
But Nicodemus — he who came to him before, being one of
them — says to them, ^^"Does our law judge the man until it
first hear from him, and know what he does?" ^-ihey
answered, and said to him, "Are you also from Gahlee? Search
and see; for no prophet rises out of Galilee." * *
John vii : 36. See comments on John vi: 34.
John vii: 39. "Omit the word 'given,' which is not expressed at all in the
original, and read 'because neither was Jesus glorified.' "—Alford.
John vii: 53: viii: 11, inclusive. It is to be regretted that the beautiful
story of "the woman taken in adultery" is not authentic. It is not con-
so-
THE :SEW COVENANT. 187
JESUS ANNOUNCES HIMSELF AS GOD's SON.
John viii: 12-20. Again, therefore, Jesus spoke to them,
saying, "I am the Light of the world; he who follows me
will not walk in the darkness, hut he has the light of life."
^Then the Pharisees said to him, "You testify concerning
yourself, your testimony is not true." ^* Jesus answered, and
said to them, "Even though I testify concerning myself, my
testimony is true; because I know whence I came, and
where I go; but you know not whence I came, nor where I go.
^'You judge according to the flesh : I [thus] judge no man.
^^But even though I judge, my judgment is true, because I am
not alone, but I and the Father that sent me. ^^And it is
also written in your law that the testimony of two men is true.
^^I am he who testifies concerning myself, and the Father that
sent me testifies concerning me." ^"Then they said to him,
"Where is your Father,?" Jesus answered amZ said, "You know
tained in S.,V. or A., nor in most fathers and ancient versions. Tliere are sev-
eral expressions in it not contained elsewhere in John. The style of the narra-
tive differs from the rest of John. A. has a blank space where the more recent
MSS. record the accounts, showing that it was known but not received. It is
undoubtedly a post-apostolic tradition. We give arendering from Stephens's
Greek text, amended by other codices : "And they went each to his own house.
iNow Jesus went to the mountain of the olive trees. 2 And in the early [morning]
he came again to the temple, and all the people came to him, and he sat down and
taught them. ^And the scribes and the Pharisees bring a woman caught in
adultery, and placing her among them, * they say to him, ' Teacher, this wo-
man was taken in the very act [of] committing adultery. ^Now, in the law,
Moses commanded us to stone such women; what say you?' ^BMt they said
this, trying him, that they might have something of which to accuse him.
But Jesus, stooping down, wrote on the ground with his finger. ^And when
they continued asking him, he rose and said, ' Let the sinless one among you,
cast the first stone at her.' ^And again stooping down, he wrote on the ground.
9And when they heard, [this] they went out, one by one, beginning from the
presbyters, even to the last, and left Jesus only, and the woman, standing
among them. I'^And Jesus, rising and seeing no one but the woman, said to
her, 'Woman, where are they, your accusers? Has no one condemned you?'
11 And she said, 'No one, Master.' And Jesus said, ' Neither do I condemn you;
go, and sin no longer.' See Dent xiii: 9; xvii: 7.
188 THE NEW COVENANT.
neither me nor my Father; if you knew me, you would also
know my Father." -'^These words he spoke in the treasury, as
he taught in the temple, and no man arrested him, because his
hour had not yet come.
JESUS DECLAKES HIS DEATH.
John viii: 21-59. Then he said to them, "I go away,
and you will seek me, and you will die in your sin ; where I go
you cannot come." "Then the Jews said, "Will he kill
himself, that he says, 'Where 1 go you cannot come'?" -^And
he said to them, "You are from below, I am from above;
you are of this world, I am not of this world. '^^Therefore I
said to you that you will die in your sins, for unless you
believe that I am, you will die in your sins." ^^They said,
therefore, to him, "Who are you?" Then Jesus said to them,
"Even what I said to you at the beginning; "**I have many
things to say and to judge concerning you ; but he that sent
me is true, and the things I heard with him, these I say to
the world." "^They knew not that he spoke to them of the
Father, God. -^ Jesus therefore said, "When you have lifted
up the Son of Man, then you will know that I am, and [that]
I do nothing of myself, but as the Father taught me, so I say
these things. ""And he that sent me, he has not left me
alone: [he] is with me, because I always do the things that are
pleasing to him." ^"[After] speaking these things many be-
lieved in him. ^^ Jesus therefore said to the Jews who had
believed in him, "If you abide in my word, you are genuine
disciples; ^^and you will know the truth, and the truth
will free you." "^They answered him, "We are Abra-
ham's descendants, and to no one at any time have we been
slaves; how say you, 'You shall be freed'?" ^^ Jesus
answered them, "Truly, truly, I say to you, that every one
THE NEW COVENANT. 189
that commits sin, is a slave of the sin. ^^Biit the slave con-
tinues not in the house to the aeon ; the son does continue to
the aeon. ^''If, then, the son free you, you shall be
free indeed. ^^I know that you are Abraham's offspring;
but you seek to kill me because my word has no place
in- you. ^*I tell what I have seen with the Father; and you
also do what you have heard from [your] father." '^^They
answered and said to him, "Abraham is our father. " Jesus
said to them, "If you are Abraham's children, you will do
Abraham's works; ^'^but now you are seeking to kill me, a
man who has spoken the truth to you, which I have heard
from God. Abraham did not do this ! "You do the works of
your father." Th^y said to him, "We have not been born of
fornication, we have one Father, God." "'"Jesus said to them,
"If God were your Father, you would love me, for I pro-
ceeded and came forth from God ; for I have not even come
of myself, but he sent me. *^Wliy do you not understand my
speech? Because you cannot hear my word. "You are from
[your] father, the adversary, and you desire to do the lusts of
your father. He was a man- slayer from the beginning, and
stands not in the truth, because truth is not in him. When
he speaks a lie, he speaks from his own, because he is a liar,
and the "father of it. "'^But because I speak the truth, you do
not believe me. "'^Who of you convicts me of sin? If I speak
truth, wiiy do you not believe me? *'He that is from God
hears God's words; on this account you hear not, because you
are not from God." ''The Jews answered, and said to him,
"Say we not weU that you are a Samaritan, and have a
demon?" "Jesus answered, "I have not a demon, but I
John viii: 35 (also 51, 52.) To the aeon, or age, that is, through or during
the age; an indefinite, yet limited period. "Forever," as in E. V., is mani-
festly inaccurate.
190 THE NEW COVENANT.
honor my Father, and you dishonor me. ''But I seek not my
glory; there is one who seeks it, and judges. ''Truly, truly,
I say to you, if any man keep my word, he will not see death
to the a9on." '-The Jews said to him, "Now we know that
you have a demon ; Abraham and the prophets died, and you
say, ' If any one keep my word he wiU by no means see
death, to the aeon'. '^Are you greater than our father Abra-
ham, who died, and the prophets, [who] died? Whom do you
make yourself?" ^^ Jesus answered, "If I glorify myself, my
glory is nothing. He who glorifies me is my Father, of
whom you say that he is your God; "and [yet] you know him
not,but I know him, and if I say that I know him not, I shall be
a har hke you. But I know him, and keep !iis word. '''Abra-
ham, your father, was transported to see my day, and saw it,
and was glad." "Then the Jews said to him, "You are not
yet fifty years old, and /m,9 Abraham se6?n youT "Jesus said
to them, "Truly, truly, I say to you, I am before Abraham
was born." ''Therefore they took up stones to cast at him,
but Jesus concealed himself, and left the temple.
THE NEIGHBOE THE GOOD SAMARITAN.
Luke x: 25-37'» And behold, a certain lawyer stood up
trying him, and saying, ''Teacher, what shaU I do to inherit
aeonian hfe?" ^"And he said to him, "What is written in
the law? How do you read [it]?" ^' And he, answering, said,
John viii: 58. " 'I am [he] ' {ego eimi) occurs in Mark xiii: 6, Luke xxi: 8,
where in the parallel passage. Matt, xxiv: 5, the record is in full, / am the
Christ. The same phrase, '/a?7i',is in verse 24, 28, of this same eighth chapter,
alsoiv: 26, xiii: 19, Mark xiv: 62; and in these places it is so translated in
the Common Version. It is, moreover, translated in the B. V, "It is I," in
Matt, xiv: 27, Mark vi: 50, Luke xxiv: 39, John vi: 20. It is also translated
in theE. V. "I am [he]," in John ix: 9, xviii: 5, 6, 8; and in Matt, xxvi: 22-
25, it occurs as a question, 'Is it I?' Here then, in every instance besides
John viii: 58— the place under consideration— it clearly means, and is to be
translated, and is in the E. V. translated, lam he, or in words equivalent to it.
This is the acknowledged meaning everywhere else in the Four Gospels, and,
THE NEW COVENANT! 191
*' *You shall love the Lord your God with all your heart, and
with all your life, and mth all your strength, and with all
your mind;' and 'Your neighbor as yourself.' " -®And he
said to him, '*You have correctly answered. Do this, and
you shall hve." ^°But he, desiring to justify himself, said
to Jesus, "And who is my neighbor?" '^"Jesus, replying, said,
* 'A certain man was going down from Jerusalem to Jericho,
and he fell among robbers, who, having both stripped and
beaten him, departed, leaving him half dead. ^^And acci-
dentally, a certain priest- was going down that road, and look-
ing at him he passed along on the opposite side. ^"And in
like manner a Levite, also, when he came to the place, looked,
and passed along on the opposite side. ^^But a certain
Samaritan, traveling, came near him, and when he saw him,
he pitied him, ^*and coming to him, he bandaged his wounds,
pouring oil and wine on [them] , and setting him on his own
beast, led him to a khan, and took care of him. ^^And on the
next day, taking out two denaries, he gave them to the keeper
of the khan, and said, 'Take care of him, and whatever you
expend more, I will repay to you on my return.' ^"Which
of these three seems to you a neighbor to him who fell among
the robbers?" ^^ And he said, "He that showed pity towards
him." And Jesus said to him, "Go, and do likewise."
JESUS IN Martha's home.
Luke x: 38-42. As they went on, he entered into a cer-
tain village, and a certain woman named Martha received
him into her house ; ^^and she had a sister called Mary, who
It may be added, in the whole New Testament. To translate it in the same
way in John viii: 58, therefore, meets the first great law of interpretation,
which is usage."— Folsom.
Luke x : 27. "With all your life," not soul. To love God with all the life, is
to consecrate not only the mind, heart, and strength, but the entire being.
192 TBE NEW COVENANT.
also sat at the Master's feet, and listened to his word. *"But
Martha was distracted with much serving, and she approached,
and said, '' Master, do yon not care that my sister has left me
to serve alone? Tell her, then, to assist me." "And the
Master answered, an*d said to her, "Martha, Martha, you are
anxious and troubled about many things; ^"hutfew things^ or
07ie, is needful, and Mary has chosen the good part that shall
not be taken away from her."
JESUS TEACHES HIS DISCIPLES TO PRAY.
Luke xi: 1-13. And it occurred, as he was praying in a
certain place, that when he ceased, one of liis disciples said
to him, • "Master, teach us to pray, as John taught his
disciples." "And he said to them, "When you pray, say,
Father, hallowed be thy name; thy reign come; ^give us
daily our sufficient bread, *and forgive us our sins; for we
ourselves, also, forgive every one who is indebted to us;
and bring us not into temptation." ^And he said to them,
"Who of you shall have a friend, and shall go to him
at midnight, and say to him, 'Friend, lend me three
[loaves,] "^for my friend has come to me on his journey,
and I have nothing to set before him. ' 'And he, answer-
ing from within, shall say, 'Do not trouble me; the
door is now closed, and my children are in bed with me;
and I cannot rise to give you.' ^I tell you even if he will
not rise and give [to] him because he is his friend, yet, on
account of his importunity, he will rise and give him as
many [loaves] as he wants. ^And I say to you, ask and it
will be given you; seek, and you will find; knock, and it will
be opened to you; ^°for every one that asks, receives; and he
LuKExi: 2-4. S and V say, "Father, hallowed \Se thy name;" omitting
"which art in heaven ;" V omits "thy will be done, as in heaven, so on the earth. "
THE NEW COVENANT. 193
that seeks, finds; and to him who*knocks, it?'.s opened. "And
what father [is there] among you, who, if his son ask a fish,
will give him a serpent instead of a fish? ^"or, also, if he ask
an egg, will give him a Fcorpion? ^"If you, then, being evil,
know how to give good gifts to your children, how much
more will the heavenly Father give [the] Holy Spirit to those
that ask him?"
THE JOYFUL KETURN OF THE SEVENTY-TWO.
Luke x: 17-24. And the seventy-^*ro returned with joy,
saying, "Master, even the demons are subject to us in your
name." ^^And he said to them, ^'I saw the adversary, like
lightning, falling from heaven. ^-'Behold, I have given you
authority to tread on serpents and scorpions, and over all
the power of the enemy, and nothing shall by any means
hurt you. ""But rejoice not in this, that the spirits are sub-
ject to you; but rejoice that your names are registered in the
heavens." "^In that hour he exulted in the Holy Spirit, and
said, "I praise thee. Father, Lord of the heaven and the
earth, that thoii hast hidden these things from the wise
and discerning, and hast revealed them to babes ; yes, Father,
for so it seemed good in thy sight. "All things are given to
me by my Father, and no one knows who the son is, except
the Father, and who the Father is, except the son, and he to
whom the son is disposed to reveal [him]." "^And turning to
the disciples, he said, privately, "Happy are those eyes that
see what you see; "''for I tell you that many prophets and
kings desired to see what you see, and did not see them;
and to hear what you hear of me, and did not hear them."
A BLIND MAN EESTORED.
John ix: 1-34. And as he passed by, he saw a man
blind from birtli. "And his disciples questioned him, saying,
194 THE I^'EW COVENANT.
"Eabbi, who sinned, this nft^n, or his parents, that he was
born bhnd?" ^Jesus answered, "Neither this man, nor his
parents, sinned, but that the works of God maybe manifested
in him. ^V/e must work the works of him who sent us, while
it is day; [the] night comes, when no man can work. ^While
I am in the world, I am the world's light." *^When he had
said this he spit on the ground, and made clay of the spittle,
and put the clay upon his eyes, and said to him. ^"Go to the
pool of Siloam," which, translated, is Sent, "and wash." He
went away, and washed, and came seeing. ^Then the neigh-
bors, and those who had previously seen him, — for he was a
beggar, — said, "Is not this he who sat and begged?" ^Others
said, "This is he." Others said, "No, but he is like him."
^'^He said, "I am [he]." Then they said to him, "Hoav then,
were your eyes opened?" ^^He answered, "The man who is
called Jesus made clay, and rubbed my eyes, and said to me,
'Go to Siloam, and wash.' I went, therefore, and washed,
and obtained sight." ^^And they said to him, "Where is he?"
He says, "I do not know." ^They bring him who was
formerly blind, to the Pharisees. "And it was Sabbath when
Jesus made the clay, and opened his eyes. ^^Then the
Pharisees asked him again how he obtained his sight. And
he said to them, "He put clay on my eyes, and I washed, and
see." ^''Then some of the Pharisees said, "This man is
not from God, because he does not keep the Sabbath." But
others said, "How can a man that is a sinner perform such
signs?" And there was a division among them. ^'Then
they say again to the blind man, "What do you say con-
cerning him; that he opened your eyes?" And he said, "He
is a prophet." ^^Tlie Jews, therefore, did not believe con-
cerning him ; that he was blind, and had obtained sight, till
they had called the parents of him who had obtained sight.
THE NEW COVENANT. 195
^°And they asked them, saying, "Is this your son, who yoii
say was horn Wind? -'^How then does he now see?" His
parents answered, and said, "We know that this is our son,
and that he was born bhnd ; "^bnt we do not know how he
now sees ; we do not know who opened his eyes ; ask him ; he
is of age ; he will spea,k concerning himself. " "His parents
said these things because they feared the Jews; for the Jews
had already agreed that if any one should confess him [to be]
Christ, he should be excommunicated from the synagogue.
"'On this account his parents said, "He is of mature age, ask
him." ^^Therefore the second time they called the man that
was blind, and said to him, '*Give glory to God; we know
that this man is a sinner." "''Then he answered, "I know
not whether he is a sinner; one thing I do know: that having
been blind, I now see." '"Therefore they said to him, "What did
he to you? How did he open your eyes?" "'He answered
them, "I have already told you, and did you not hear? Why
then do you vv^ish to hear again? Do you also wish to be-
come his disciples?" "^And they ridiculed him, and said,
"You are his disciple; but we are Moses's disciples. "'We
know that God spoke to Moses, but we know not whence this
man is." "^The man ansAvered, and said to them, "This is
the wonder; that he opened my eyes, and you do not know
whence he is. ''^We know that God does not hear sinners;
but if any man is a worshiper of God, and does his will, he
hears him. ""From the aeon it was not heard that any one
opened the eyes of a man born blind. ^"If this man were not
from God, he could do nothing." ^''They answered and said
to him, "You were wholly born in sins, and do you teach
us?" And they cast him out.
JESUS, THE TRUE SHEPHERD.
John ix: 35-4:1: and x: 1-21. Jesus heard that they
196 THE NEW COVENANT.
had cast hyoa out, and having found him, said, "Do you
beheve on the Son of ManT' ^^And he said, "Master, and
who is he, that I may beheve in him?" ^^ Jesus said to him,
"You have even seen him, and it is he who is talking with
you." "^And he said, "Master, I beheve." And he made
obeisance to him. "^And Jesus said, "I came into this
world for judgment ; that those not seeing may see ; and those
seeing may become blind." ^Those of the Pharisees who
were with him, heard these things, and said to him, "Are we
blind, also?" *^ Jesus said to them, "If you were blind, you
would not have sm, but now [as] you say 'We see,' your sin
remains, x: 1-21. Truly, truly, I say to you, he who does
not enter into the sheepf old by the door, but goes up another
way, is a thief, and a robber; ^but he who enters by the
door, is shepherd of the sheep. ^The doorkeeper opens to
him, and the sheep hear his voice, and he calls his own sheep
by name, and leads them out. ''When he has put forth all his
own, he goes before them, and the sheep follow him, because
they recognize his voice. ^And they will not follow a stranger,
but will flee from him; because they do not recognize the
voice of strangers." ''Jesus spoke this proverb to them, and
John ix: 39. "Contrast John viii: 15;xii:47. Christ does not hesitate to
state truths at different times in forms which make his statements apparently
contradictory. He does not come to announce judgment or condemnation,
but to provide mercy ; nevertheless, he has come for judgment. Since he draws
to himself all that love the divine character and the divine life, and repels all
that are worldly and selfish, he does not condemn, but they that reject him are
self-condemned, testifying that they love darkness rather than light, because
their deeds are evil." — Abbott.
" 'For judgment I am come,' etc. The word kriina sometimes means condem-
nation; but it cannot well have that signification here, as Jesus so frequently
and explicitly stated that he camenotto condemn, but to bless. John iii: 17;
v: 15; vi: 38, 39; xii: 47. It seems rather to denote the manifestation of the
true characters of men, which would be one of the results of his ministry. I
came into the world, that the children of light and the children of darkuess
might bo distinguished."— /'a/S'e.
THE NEW COVENANT. 197
they did not know what things they were which he spoke to
them. ^Then said Jesus to them again, "Truly, truly, I
say to you, I am the door of the sheep. *A11 that came are
thieves and robhers, but the sheep did not hear them. ^I am
the door; if any man comes in by me, he will be saved; and
will come in, and go out, and find pasturage. ^''The thief does
not come except to steal, and kill, and destroy ; I came that
they may have (Bonian life, and may have abundance. "I am
the true shepherd; the true shepherd lays down his life in
behalf of the sheep. ^^But the hired servant, not being a shep-
herd, whose own the sheej) are not, sees the wolf coming, and
leaves the sheep, and flees, and the wolf seizes and scatters
[them] ; ^^because he is a hired servant, and does not care for
John x : 8. "I am inclined," says Abbott, "to take before as an adverb signi-
fying precedence in rank or authority as it does in Col. i: 17; James v: 12,
and 1 Peter iv: 8, and to understand the passage, All toJiosoever GO)yi9. claim-
ing precedence above me, are thieves and robbers. The verb coine is in the
aorist tense, and does not necessarily indicate a coming in the past only, but
would he properly used for the enunciation of a general principle. The proph-
ets of the Old Testament claimed no such precedence above Christ. On the
contrary, they were but his heralds; and John the Baptist distinctly disa-
vowed such precedence (Matt. 3: 14; John i: 26, 27; iii: 30). The Pharisees,
on the other hand, denied Christ's right to teach, because he did nob belong to
their schools (John vii: 15), and in their conference with the blind man had
put themselves above Christ (John ix: 16, 24). Where there is no general
agreement among scholars I hesitate to offer an interpretation which differs
from all, but this appears to me on the whole more consistent with the con-
text, and with the teaching of the New Testament elsewhere, than any other,
and not inconsistent with the original. If this be a correct interpretation,
Christ's claim here is directly antagonistic to those who would make an eclec-
tic religion by selecting truth from all the world's religious teachers, including
Christ among the rest. For he declares all to be robbing the world of truth,
not imparting it, who deny him the pre-eminent rank as a religious teacher.
On the other hand, he does not stigmatize genuine moral teachers, such as
Buddha or Socrates, as thieves and robbers, for they had no knowledge of
Christ, and claimed no precedence above him."
John x: 10. The S. reads "aeonian life."
John x: 11. "I am the true or real shepherd." Canon Farrar well says,
"Kalon," good [in E. V.J, is untranslatable. Jesus would not call himself
good, but true."
198 'J^HE NEW COVENANT.
the sheep. "I am the true shepherd; and I know mine, and
mine know me; ^^even as the Father knows me, and I know
the Father. And I lay down my hfe in behalf of the sheep.
'^And I have other sheep, which are not of this fold; I must
bring them, also, and they will hear my voice, and they will
become one flock, one shepherd. ^'On this account the
Father loves me, because I lay down my life that I may
receive it again. ^^No one takes it away from me, but I lay
it down of myself. I have authority to lay it down, and I have
authority to receive it again. This command I received of
my Father." ^^There was a division again among the Jews,
because of these words. -"^rAf^yv/or^? many of them said, "He
has a demon, and is insane; why do you hear him?" ^^Others
said, "These are not the words of a demon; can a demon
open the eyes of the blind?"
• JESUS ASSERTS HIS DIVINITY.
John x: 22-42. Then occurred the Feast of Dedication,,
at Jerusalem; it was Winter; "^and Jesus was walking in
the temple, in Solomon's portico. -*The Jews, therefore, sur-
rounded him, and said to him, "How long do you hold our
lives in suspense? Tell us plainly if you are the Christ."
-^ Jesus answered, "I told you, and you did not believe; the
John x: 16. "One flock; one shepherd." The word rendered "fold" in E. V.
is properly "flock" In R. V. This is a sublime prophecy of the final result of the
labors of the Son of Man. All are to become united in one glorious church, of
which Jesus Christ is the shepherd and head. 1 Cor. xi: 3; Eph. v: 23. All
shall acknowledge him as there guide and ruler, even as the shepherd is the
guide of his flock. Phil, ii: 10, 11. Such was the purpose for which Jesus
came into the world ; to save all men, even sinners, and convert them to God ;
to put away all enmity from their hearts, and to make them willing subjects
to God and to righteousness. He has siifficient power to perform the work as-
signed him, and he will prosecute it to its final completion. Then, and not be-
fore, will he resign liis kingdom and his power, and, with the children whom
God has given him, will become subject to the Father and God of all. 1 John
iv: 14; 1 Tim. i: 15; Heb. ii: 7-9; 1 Cor. xv: 24-28.
THE NEW COVENANT. 199
works that I do in my Father's name, they testify concerning
me. -°Biit you do not beheve, for yoii are not of my sheep.
-'My sheep hearken to my voice, and I recognize them, and
they follow me ; ^^and I give them seonian hf e ; and they shall
not perish to the «on, and no one shall wrest them out of my
hand. ^^The Father who has given them to me is superior
to all; and no one can wrest aught out of the Father's hand.
^^I and the Father are one." '^^The Jews took up stones again,
to stone him. •^- Jesus answered them, "I have shown you
many good works from the Father ; on account of which of
these works do you stone me?" ^The Jews answered him,
*'We do not stone you for a good work, but for blasphemy,
because, being a man, you make yourself God." ^^ Jesus
answered them, ''Is it not written in your law, 'I said, you
are gods?' "^If he called them gods to whom the word of
God came, — and the Scripture cannot be broken, — '^"^do you say
of him whom the Father consecrated, and sent into the
world, 'You blaspheme!' because I said 'lam God's son?'
"'If I do not my Father's works, believe me not. "^But if I
do, and if you believe me not, believe the vv^orks, so that
you may know and understand that the Father is in me, and
I in the Father." '^"Then they sought to arrest him, but he
slipped out of their hand, — '"'and he departed again, beyond
the Jordan, into the place where John first immersed, and
remained there, — ^'and many came to him, and said, "John,
indeed, performed no sign; but all things that John said, con-
JOHN x: 33-36. To the charge of making himself God, or a god, Jesus re-
plies by saying that he was a god as others were gods, to whom the word of
God came, and he scouts the idea that he had claimed to be God, because he
had said he was God's son. He had only claimed this, and that he had been
consecrated by the Father. He had thus assumed divinity, but not to be
Deity.
200 THE NEW COVENANT.
cerning this man, were true." ''^And many there beheved iu
hmi.
THE SICKNESS OF LAZARUS.
John xi: 1-16. Now a certam man was sick, — Lazarus of
Bethany, — of the village of Mary, and her sister Martha,
"and it was that Mary who anointed the Master with oint-
ment, and wiped his feet with her hair, whose brother
Lazarus was sick. ^Therefore the sisters sent to him,
saying, "Master, see; he whom you love is sick." *And
wiien Jesus heard [it], he said, "This sickness is not unto
death, but on account of the glory of God, that the son of God
may be glorified by it." ^Now Jesus loved Martha, and her
sister, and Lazarus. "^When, then, he heard that he was
sick, he remained in the place where he was, two days.
^Then, after this, he says to hw disciples, "Let us go into
Judea, again." ^The disciples say to him, "Eabbi, the Jews
recently sought to stone you, and are you going there again?"
^Jesus answered, "Are there not twelve hours in the day? If
any man walk in the day, he does not stumble, because he sees
the light of this world. ^'^But if any man walk in the night,
he stumbles, because the light is not in him." "These things
he said, and after this he says to them, "Our friend Lazarus
has fallen asleep ; but I go that I may waken him." ^"The
disciples, therefore, said to him, "Master, if he has fallen
asleep, he will be saved." ^^But Jesus had spoken concern-
ing his death ; though they thought he was speaking of the
repose of slumber. ^^Then, therefore, Jesus said to them
plainly, "Lazarus is dead, ^^and I rejoice on your account,
that I was not there, so that you may believe. But let us go
to him." ^''Then Thomas, who is called Didymus, said to his
fellow-disciples, "Let us go also, that we may die with him."
THE NEW COVENANT 201
EESURRECTION OF LAZARUS.
John xi: 17-53. When Jesus, therefore, went to Bethany,
lie found that he had abeady been four days in the tomb,
^^Now Bethany was near Jerusalem, distant about fifteen
stadia. "And many of the Jews joined those about
Martha and Mary, to console them concerning their brother.
"^Martha, therefore, when she heard that Jesus was coming,
met him, but Mary still sat in the house. "Then Martha
said to Jesus, "Master, if you had been here, my brother
would not have died; "and even now I know that whatever
you may ask of God, Grod will give you." -^ Jesus says to her,
"Your brother will rise again." ^^Martha says to him, "1
know that he wiU rise again in the resurrection, in the last
day." "^J^ut Jesus said to her, "I am the resurrection and
the life; he that believes in me will live, even though he die,
"*^and whoever lives and believes in me, shall not die to the
ffion. Do you believe this?" ^'She says to him, "Yes,
Master, I have believed that you are the Christ, the Son of
Grod, her that comes into the world." "*And when she had
said this she went and called her sister Mary, privately,
sa3dng, "The Teacher is here, and calls for you;" ^^and when
she heard, she rose up quickly, and came to him. ^"Now
Jesus had not yet come into the village, but was still in the
place where Martha met him. "^The Jews, therefore,
who were with her in the house, consoling her, seeing Mary
rise up, and go out quickly, followed her, tktnkin(/, "She is
going to the tomb, to mourn there." ^-Then,when Mary
came where Jesus was, and saw him, she fell at his feet,
saying to him, "Master, if you had been here, my brother
would not have died." ^^When Jesus, therefore, saw her
mourning, and the Jews who had come with her, mourning,
he was agitated, and trembled with emotion, ^*and said,
202 THE NEW COVENANT.
"Where have yon laid him?" They say to him, "Master,
come and see." ^^ Jesus wept. ^^Therefore the Jews said,
"See how he loved him!" ^'But some of them said, "Could
not this man who opened the eyes of the blind, cause that
this man also should not die?" ^^ Jesus, therefore, again being-
agitated within himself, goes to the tomb. Now it was a
cave, and a stone was lying on it. ^'' Jesus says, "Take away
the stone." Martha, the sister of him who had died, says to
him, "Master, he smells now, for it is the fourth day."
''-Jesus says to her, "Did I not tell you that if you would
beheve, you should see the glory of God?" "Thereupon they
took away the stone. And Jesus raised his eyes, and said,
"Father, I thank thee that thou hast heard me, ''^and I
knew that thou hearest me always ; but on account of the
crowd standing near, I spoke, so that they may believe that
thou hast sent me." ^^And speaking these words, he cried
•with a loud voice, "Lazarus, come forth!" ''*He that had
been dead, came forth, having his hands and feet bound with
bandages, and his face wrapped in a face-cloth. Jesus says
to them, "Unbind and release him." ^'Therefore many of the
Jews that came to Mary, and saw what he had done, believed
in him. '"^But some of them went to the Pharisees, and told
them what things Jesus had done. ^^Thereupon the high-
priest and the Pharisees convened a sanhedrin, and said,
"What are vs^e doing? for this man performs many signs.
^*If we allow him thus, all will believe in him; and the
Romans will come and take away both our place and nation."
^^And a certain one of them, Kaiaphas, being high-priest that
year, said to them, "You know nothing, ^'^neither do you
consider that it is better for you that one man should die in
behalf of the people, than that the whole nation should
perish." '^^But he said this, not of his mere self , but being
THE NEW COVENANT. 203
high-priest that year, he predicted that Jesus was about to die
in behalf of the nation; "'and not only in behalf of the nation,
but that he might gather into one the widely- dispersed
children of God. ''Therefore, from that day, they consulted
together in order to kill him.
JESUS GOES TO THE FEAST OF TABERNACLES.
Matthew Xix: 1-2. And it occurred, when Jesus had
finished these words, he departed from Galilee, and came into
the borders of Judea, beyond the Jordan ; 'and great crowds
followed him, and he healed them there.
Mark x: 1. And having arisen thence, he comes into the
borders of Judea, and beyond the Jordan, and again crowds
come together to him, and again, as he was accustomed, he
taught them.
JESUS CURES AN INFIRM WOMAN.
Luke xiii: 10-17. And he was teaching in one of the
synagogues on the Sabbath; "and behold, there was a
woman who had a spirit of infirmity eighteen years, and was
bent double, and unable to stand erect all that time. ^'And
when Jesus saw her, he called to her, and said to her,
^'^* 'Woman, you are released from your infirmity. " And he
placed [his] hands on her, and she immediately stood erect,
and praised God. "And the synagogue-ruler, being angry
because Jesus had healed on the Sabbath, answered, and said to
the crowd, "There are six days in which it is proper to work;
in these come and be healed, and not on the Sabbath."
^'But the Master answered him, and said, "Hypocrites! does
not each one of yoLi, on the Sabbath, loosen his ox or his ass
from the manger, and lead him away to water? ^°And ought
not this woman, being a daughter of Abraham, whom the
adversary has bomid, lo, [these] eighteen years, to be re-
204 • THE Is'EW COVENANT.
leased from this bond on the Sabbath day?" ^'And as he
said these things, all his opponents were abashed; and all the
crowd rejoiced at all the glorious deeds that were wrought by
him.
THE JOURNEY TOWARDS JERUSALEM.
Luke xiii: 18-21. And he said, '*What is God's reign
hke? And to what shall I liken it? ^"It is like a mustard-
grain, which a man took and planted in his garden, and it
grew, and became a tree, and the birds of the heaven lodged
in its branches." "'^And again he said, "To what shaU I hken
God's reign? "^It is like leaven, which a woman took and
mixed with three sata of meal, till the whole was leavened."
THE LAMENT OVER JERUSALEM.
Luke xiii: 22-35. And he passed through cities and
towns, teaching, and traveling towards Jerusalem. "^And
Luke xiii : 23-30. No intelligent reader ought to suppose this language lit-
eral—that there is a door at which men knock, after death, for admission into
heaven. The Kingdom of God is Christ's reign on earth, and its gate signifies
entrance into it. "The Kingdom of God," "Kingdom of Heaven," etc.. Is al-
ways in this world. Matthew calls it a gate, Luke a door. And every caret u^
reader will see that the language is entirely confined to the present. "Are
those who are being saved few?" The question relates entirely to the
number then accepting Christianity. But inasmuch as all Christians
believe that the great mass will be finally saved, it is very inconsistent
for any one thus believing to apply this language to man's final condition.
"Are there few that are now being saved?" is the literal rendering of the ques-
tion. From what? Not from endless torment, but from certain evil conse-
quences in this world. And the answer to Jesus shows that the application
was confined to those to whom he was speaking. "Lord" (say they) "we
have eaten and drunk in thy presence, and thou hast taught in our streets."
The words apply entirely to those who had heard him speak in their streets
namely, the Jews, whose advantages were about to be taken away, and given
to the Gentiles, who were to enter the kingdom by faith, with faithful Abra-
ham, while they wei-e thrust out. The weeping and gnashing of teeth repre-
sents their chagrin and rage at their lot, despising the Gentiles as they did. See
Matt, vii: 13,1 4. The language in Luke has a more special application to the
Jews than similar language in Matthew, which may be applied to every age since
Christ, and to the present. It is as true now as at the time Jesus spoke, that the
path of Christian goodness is a difficult one, followed by a comparative few,
THE NEW COVENANT. 205
one said to liim, "Master, are those [who are] being saved,
few?" And he said to them, ""^Earnestly endeavor to enter
through the narrow door; for I say to you, many will seek
to enter, and will not be able." ^^When the householder
shall rise, and shut the door, and you stand outside, and
begin to knock at the door, saying, 'Master, open to us;'
and he will answer, and say to you, 'I know you not, whence
you are,' ""you will then begin to say, 'We ate and drank
in your presence, and you have taught in our open squares;
'^and he will say, *I tell you, I do not know whence
you are; depart from me, all you workers of wickedness.'
^^There will be the weeping and the gnashing of the teeth,
when you shall see Abraham, and Isaak, and Jacob, and
all the jDrophets, in God's reign, and you yourselves cast
out. ""And they will come from east and west, and from
north and south, and will recline [at table] in God's reign ;
''"and behold there are last who will be first, and there are
first who will be last. "
^^In the same hour certain Pharisees approached, saying
to him, "Go out and depart hence; for Herod means to
kill you. " And he said to them,. "^"Go and tell that fox,
Behold, I exorcise demons, and perform cures to-day,
and to-morrow, and ua the third [day] I end my course.
^^But I must go on to-day, and to-morrow, and the next
[day], for it is not possible for a prophet to perish out
of Jerusalem. '^''0 Jerusalem, Jerusalem, killing the proph-
ets, and stoning Miose sent to you ; how often have I
while the way of wickedness is broad and much traveled. But it will not always
be so. "Whoever refers the language to the final condition of the human race, must
admit that only a few will ever be holy and happy, while the frreat multitude
will be lost. It has no such application, liut teaches that at the time Jesus
spoke the many went wrong, while only the few chose the way of life.
206 THE NEW COVENANT,
desired to gather your children, as a bird [gathers] her
brood, under [her] wings, and you would not! ^^Behold,
your habitation is left to you; and I say to you that you
will not see me till you shall say, 'Blessed [is] he who
comes in [the] name of [the] Lord!'"
THE SUPPEE WITH THE PHARISEE.
Luke xiv: 1-24. And it occurred, as he went to
eat bread on a Sabbath, in the house of one of the
Pharisee-rulers, that they were watching him. ^And behold,
there was a certain dropsical man in his presence, ^and
Jesus, answering, said to the lawyers, and the Pharisees,
"Is it laAvful to. cure on the Sabbath, or not?" ''But
they were silent. And taking hold of him, he cured, and
dismissed him. ^And he said to them, "If a son, or [even]
an ox, belonging to any of you, shaU fall into a pit, will
he not immediately draw him out, on the Sabbath?" ®And
they could not reply to these things.
^And he spoke a parable to those that had been invited,
as he observed how they chose the principal couches, saying
to them, *"When you are invited by any one to a marriage-
feast, do not recline on the principal couch, lest a more
honorable man than you may have been invited by him,
^and he who invited you and him should come and
say to you, 'Give place to this man!' and then with shame
you wiU proceed to occupy the farthest place. ^'^But when
you are invited, go and recline in the farthest place, that
when he who invited you comes, he may say to you,
'Friend! go up higher;' then you will be honored by all
Luke xiii : 35. After declaring that Jerusalem would not come to him, and
that It would be abandoned to destruction, Jesus says that it shall again see
him, and say, "Blessed is he who comes in the name of the Lord." He thus
teaches that after the wicked Jews have been punished, they will be restored.
THE NEW COVENANT. 207
reclining with yoii; "for every one wiio exalts himself
will be humbled, and he who humbles himself wiU be
exalted.' ^^And he also said to him who had invited him,
"AVhen you make a dinner, or a supper,, do not call
your friends, nor your brothers, nor your relations,
nor rich neighbors, lest they should invite you again, also,
and a recompense be made you; ^^but when you make a
feast, invite poor, crippled, maimed, blind [persons], and you
will be happy; "because [though] they have nothing with
which to recompense you, yet you will be recompensed at
the resurrection of the righteous. " ^^'And when one of those
reclining [at table] with him heard it he said, "Happy he
who shall eat bread in the reign of Grod." ^"^ And he said
to him, "A certain man made a great supper, and invited
many. ^^And he sent his slave at the hour of suj^per, to
say to those that had been invited, 'Come, for [all] things
are now ready.' ^^And they all as one began to excuse
LuKExiv: 14. "The resurrection of the righteous." The true meaning of
this passage may be imderstood by comparing it with Isa, Ixv: 17-25; Ixvi:
20-24; Dan. xii: 1-3; Mai. iii: 16-18; iv: 1-6; Matt, xiii: 40-43; xvi: 27, 28;
Luke xxi: 28-33. The ancient prophets predicted that, on the establishment
of the Messiah's kingdom, a manifest distinction should be made between the
wicked and the just or the righteous; that the wicked should be punished and
the just rewarded. A peculiar exaltation, or lifting up, or deliverance, which
is the primary meaning of resurrection, is indicated as the portion of the right-
eous, at that period. And our Lord taught the same doctrine. The redemp-
tion of his true disciples was to be accomplished when he came to establishhis
kingdom; and then were they to shine forth as the sun in the kingdom of their
Father. To this blessedness of his followers I suppose Jesus to have referred,
by the resurrection of the just. And this supposition is confirmed by the fact,
that what he required the Pharisees to do, in order to share that blessedness,
was precisely what, at other times, he required others to do, in order to enter
his kingdom, or to partake in the benefits of the Messiah's reign. For exam-
ple, he required the rich young man to bestow his possessions on the poor, if
he would obtain eternal life, or, as he suljsequently explained the phrase, enter
into the kingdom of heaven. And he assvired his disciples, who had already
forsaken all, that they should he abundantly rewarded, when the Son of Man
should sit on his throne ; in other words, when his kingdom should be estab-
lished in power and great glory. See Matt, xix: lG-30.— Paige.
208 THE NEW COVENANT.
themselves. The first said to hhii, 'I liave bought a farm,
and I must go out and see it. I beseech you have me
excused.' ^^4.nd another said, ^ 'I have bought five yoke
of oxen, an4 I must go and test them; I beseech you
have me excused.' -"And another said, 'I have married
a wife, and consequently I cannot come.' "^And having
returned, the slave reported these things to his master.
Then the householder, being angry, said to his slave, 'Go
out at once into the open squares, and streets, and bring
in here the poor, and crippled, and blind, and lame.' ^^And
the slave said, 'Master, what you ordered is done, and
still there is room.' "^And the master said to the slave,
'Go out into the lanes, and fields, and urge [the people] to
come in, so that my house may be filled; -''for I tell you
that no one of those men that have been invited shall taste
my supper.'"
THE TEST OF DISCIPLESHIP.
Luke xiv: 25-35. And great crowds were going with
him, and he turned, and said to them, '^""If a man comes
to me, and hates not his father, and mother, and
brothers, and sisters, and wife, and children, and even his
own life, he cannot be my disciple. ''Whoever, therefore,
does not bear his own cross, and come after me, cannot
be my disciple. -®For who of you wishing to build a tower,
does not first sit down, and compute the expense, whether
Luke xiv : 24. This evidently refers to the Jews, who rejected Christ, and
who, consequently, have ever since been debarred from enjoying the truths
and principles of his religion.
Luke xiv : 26. The hyperbole of this language is evidentifrom Matthew's
version, which gives the literal meaning (Matt, x: 37), "loves father and
mother more than me." A similar use of terms is found in Eom. ix: 13, and
Deut. xxi : 15-17. It is only an intense form of expression to indicate the love
that Jesus requires of his followers.
THE NEW COVENANT. 209
he lias [wherewith] to finish, ''lest, having laid a foun-
dation, and not being able to finish, all who see it begin
to deride him, saying, ''"This man began to build, but was
unable to finish.' ''Or, what king going to engage another
king in battle, will not sit down first, and consult whether
he is able with ten thousand, to meet the [king] coming
against him with twenty thousand; ''but if not, while the
other is at a distance, he sends an embassy, and asks for
peace. ''So, therefore, no one of you, who does not bid
farewell to all his possessions, can be my disciple. '*There-
fore, the salt is good; but if even the salt should become
tasteless, with what shall it be salted? ''It is not fit for
earth, nor for manure ; they throw it away. Let him that^
has ears to hear — hear."
PAKABLES OF THE LOST SHEEP AND THE LOST COIN.
Luke XV : 1-10. And all the tax-collectors and sin-
ners drew near to hear him. 'And both the scribes and
Pharisees complained, saying, <*This man receives sin-
ners, and eats with them." 'And he uttered this parable
to them, saying, ''''What man of you having a hundred
sheep, and having lost one of them, does not leave the
ninety-nine, in the desert, and go after that which is
lost, till he finds it? 'And when he has found it, he lays
it on his shoulder, rejoicing. ^And when he comes home,
he calls together the friends, and the neighbors, saying to
them, 'Eejoice with me, for I have found my sheep —
the lost one.' 'I say to you that thus there will be [more]
Luke xv: 1-32. The "Lost Sheep," the "Lost Com," and the "Prodigal Son."
These wonderful parables teach universal salvation. Had they been related to
teach a partial salvation, they would have represented the shepherd as having:
found say twenty sheep, while eight were irreclaimable; the woman would
have lost, say six pieces of silver, and found but two, while four were utterly
gone ; and the father would have had, say four disobedient children, only one
14
210 THE NEW COVENANT.
joy ill heaven over one reforming sinner, than over ninety-
nine just ones, needing no reformation. ^Or, what woman,
having ten drachmas, if she lose one drachma, does not
hght a lamp, and sweep, and carefully search the house,
till she finds it? ^And when she has found it she calls
the friends and neighbors together, saying, 'Eejoice with
me, for I have found the drachma which I had lost!'
^'^Thus, I say to you, there is joy in the presence of the
angels of God over one reforming sinner."
PAEABLE OF THE PRODIGAL SON.
Luke XV : 11-32. And he said, "A certain man had
two sons, ^-and the younger of them said to the father,
*Father, give me the part of . the property falling to
me;' and he divided his living between them. ^^And^«a
few days after, the younger son gathered all together, went
abroad into a distant country, and there squandered his
property in profligate living. ^*And when he had spent
all, a great famine occurred throughout that country, and
of whom returned, while three wandered in the great desert of sin, irredeema-
ble forever. But this is not the teaching of these simple yet divine stories.
Their significance is not in the loss of sheep, or silver, or prodigal, nor in the
value placed on them by their owners, nor in their diligence in searching.
There are beautiful lessons in all this, but the emphasis is placed where the
Christian world does not always place it, not on the loss, or the finding of a
part, but on the fact that the search was continued until all the lost were
found. The word that Christians overlook, is the word uvtil. " Z^ntil he find
it," "Until she find it," the search continues for sheep and silver, and the
father of the prodigal waits until he can see his son return, until he can say,
"My lost son is found." These parables teach beyond all controversy, that,
however many are lost, they are all found, that when the search is finished
there are no lost. Christianity tolerates no final loss. All the lost are to be
found by the heavenly Seeker. When the divine task is consummated the en-
tire race will be brought home— "no wanderer lost, a family in heaven." The
language of our Savior can have no significance, if he does not accomplish the
redemption of all souls.
It should be noted that the silver, and the sheep, and the prodigal, were all
lost, and afterwards found. The lesson is that restoration will follow loss.
THE NEW COVENANT. 211
he began xo be in want; ^^and be went and attached
himself to one oi the citizens of that country, and he
sent him into his fields to feed swine; ^'and he longed
to be filled with the carob j^otls which the swine were
eating, and no man gave to him. ^^And when he came
to himself, he said, 'How many of my father's hired
servants have an abmidance of loaves, and I perish here
with famine. ^^I will ari^e, and go to my father, and
say to him, 'Father, I have sinned against heaven, and
in your presence ; ^^I am no longer fit to be called your
son; make me as one of your hired servants.' -°And he arose
and went to his father. But while he was at a distance,
his father saw him, and was moved with pity, and ran, and
fell on his neck, and repeatedly kissed him. "^And the
son said to him, 'Father, I liave sinned against heaven,
and in your presence ; I am no longer fit to be caUed your
son; make me as one of your hired servants,' "But the
father said to his slaves, 'Quick! bring out the robe, the best
one, and clothe him, and put a finger-ring on his hand,
and sandals on the feet, -^and bring the fattened calf,
[and] sacrifice it, and let us eat, and be joyful; "*for this
my son was dead, and is alive; he was lost, and is found.'
And they began to be joyful. ^'Now his elder son vras in
a field, and as he was approaching the house, he heard a
sound of music, and dancing, "''and he called one of the
slaves, and inquired what these things meant. "'And he said
to him, 'Your brother has arrived, and your father has
sacrificed the fattened calf, because he has received him safe.'
^^And he was enraged, and refused to enter; but his father
came • out, and entreated him. -^And he, answering, said
to the father, 'Behold I have slaved for you so many
years, and never disobeyed a command of yours, and you
212 THE NEW COVENANT.
never gave me a kid, that I might be joyful with my
friends ; '°but when this son of yours came, who has devoured
your hving with courtesans, you have sacrificed the fattened
calf for him.' ""And he said to him, 'Child, you are always
with me, and everything of mine is yours. ^^But it is
proper to be joyful and glad; for this your brother was
dead, and is alive; and [was] lost, and is found.' "
PAEABLE OF THE UNJUST STEWARD.
Luke xvi: 1-17. And he said, also, to the disciples,
"There was a certain rich man, who had a steward,
who was accused to him of squandering his property,
"And having called him, he said to him, 'What is this
I hear concerning you? Eender the account of your steward-
ship, for you can no longer be steward.' ^And the steward
said to himself, 'What shall I do? for my master takes
the stewardship from me. I have not strength to dig, and
I am ashamed to beg. ''I know what to do, that when
I am put out of the stewardship, they may receive me into
their own houses.' ^And having summoned each one of
his master's debtors, he said to the first, 'How much do you
owe my master?' ''And he said, 'A hundred baths of
oil'; and he said to. him, 'Take your writings, and sit
down quickly, and write fifty.' ^And to another, he said,
'And how much do you owe?' And he said, 'A hundred
kors of wheat.' He said to him, 'Take your writings,
and write eighty.' ^And the master applauded the unjust
steward, because he had acted shrewdly, for the sons of
this aeon are shrewder toward their generation, than the
Luke xvi : 6. A bath was T^o (gallons ; a kor a little more than 75 gallons.
THE NEW COVENANT. 213
sons of tlie light. ^And I say to you, make for your-
selves friends of the Mammon of unrighteousness, ihat when
it fails, they may receive you into seonipai tabernacles. ^-He
who is faithful in the least, is also faithful in much; and
he who is unjust in least, is unjust, also, in much. "If, there-
fore, you have been unfaithful in unrighteous Mammon,
who will confide the true to you? ^"And if you have been
unfaithful in that which is another's, who will give you
that which is your own? ^^No domestic is able to serve
two masters; for either he will hate the one, and love
the other; or he will clini? to one, and slight the other.
You cannot serve God and Mammon." "And the Pharisees,
who were avaricious, heard these things, and they ridiculed
him. ^^And he said to them, "You are those who justify
themselves in the sight of men, but God knows your hearts;
for that which is highly prized before men, is an abomination
in the sight of God. ^''The law and the prophets [were]
until John ; from then the good news of the reign of God
is preached, and every man enters violently into it.
^'But it is easier for the heaven and the* earth to pass
away, than for one letter-tip of the law to fail."
Luke xvi: 18. "Every one that puts away his wife, and
marries another, commits adultery; and he that marries one
who has been put away from a husband, commits adultery."
PAEABLE OF THE KICK MAN AND LAZARUS.
Luke xvi: 19-31. "Now there was a certain rich man,
Luke xvi : 9. Make such use of worldly possessions as shall aid you when
•the approaching,- calamities shall come. Use your wealth in doing good, and
thus even Mammon shall befriend you, and aid you to enjoy the gospel ad-
vantages— aDonian tabernacles.
Luke xvi: 19-31. The rirh man niul Lozari'i^; Ho'lef^. A full exposi-
tion of the meaning of Hados may be given here. It is rendered hell by the
214 THE NEW COVENANT.
who wore purple and fine linen, living in mirth and
splendor every day. -"And a certain beggar, named
Lazarus, was laid at his gate, covered with ulcers, -^andlong-
E. V. ten times, and grave once. The R. V., translating from Westcott and
Hort's Greek Text, finds it but ten times— giving thanate, death, in 1 Cor. xv :
50— and does not translate it. It is a proper noun, the name of an Imaginary
place, and in any rendering should stand untranslated.
What does the word signify, in the N..T? It is in Greek what Sheol is in
Hebrew, and means in the N. T. what Sheol does in the Old.
Sheol, rendered Hades in the Greek Septuagint, occurs exactly sixty-four
times in the 0..T., and is translated hell thirty-two times, pit three times, and
grave twenty-nine times. Dr. George Campbell, a celebrated critic, says that
"Sheol signifies the state of the dead in general, without regard to the good-
ness or badness of the persons, their happiness or misery."
Professor Stuart (orthodox Congregational) only dares claim five out of the
sixty-four passages, as affording any proof that the word means a place of
punishment after death. "These," he says, "may designate the future world
of woe," though he adds: "I concede, to interpret all the texts which exhibit
Sheol as having reference merely to the grave is possible; and, therefore, it is
possible to interpret them as designating a death violent and premature, in-
flicted by the hand of Heaven."
Eev. Dr. Whitby remarks: ",>heol throughout the Old Testament, signifies
uot a, place of punishment for the souls of bad men only, but the grave, or
place of death." Dr. Chapman: "Sheol, in itself considered, has no connec-
tion with future punishment." Dr. Allen: "The term ^7( t?o?. itself, does not
seem to mean anything more than the state of the dead in their dark abode."
Edward Leigh, who, says Home's "Introduction," was one of the most learned
men of his time, and his Avork a valuable help to the understanding of the
original language of the Scriptures, observes that "all learned Hebrew schol-
ars know the Hebrews have no proper word for hell." Prof. Stuart: "There
can be no reasonable doubt that Sheol does most generally mean theimder-
loorld, the grave or sepii'lcher, the rvorld of the dead. It is very clear that
there are many passages where no other meaning can reasonably be assigned
to it. Accordingly, our English translators have rendered the word Sheol
grave, in thirty instances out of the whole sixty-four instances in which it oc-
curs." Dr. Thayer, in his "Theology of Universalism" quotes as follows : "Dr.
Whitby says that Hell throughout the Old Testament signifies the grave, or
the place of death." Archbishop Whately : "As for a future state of retribu-
tion in another world, Moses said nothing to the Israelites about that." Paley
declares that the Mosaic dispensation "dealt in temporal rewards and punish-
ments. The blessings consisted altogether of worldly benefits, and the curses
of worldly punishments." Prof. Mayer says, that "the rewards promised the
righteous, and the punishments threatened the wicked, are such only as are '
awarded in the present state of being." To the same important tact testify
Prof. Wines, Bush. Arnauld, and other distinguished theologians.
That Sh.eol, or JTades, in the Old Testament does not mean a place of pun-
ishment in the future world, is evident from the following considerations:
THE NE W CO YEN ANT. 215
ing to be fed with that which fell from the rich man's table;
and even the dogs came and licked his ulcers. "And it occur-
red that the poor man died, and was borne away by the angels
1. It is ill this tvorld. 2 he lowest Hades is on earth. Deut. xxvii: 22,
24, 25. "For a fire is kindled in mine anger, and shall burn unto the lowest
Hades and shall consume the earth toith her increase, and set on fire the
foundations of the mountains." See Jonah ii : 2 ; Eev. vi : 8.
2. Hence David, after having been in Hades, -was delivered from it. Ps.
XXX : 3; 2 Sam. xx: 5, 6. "O Lord, thou hast brought up my soul from the
grave ; thou hast kept me alive, that I should not go down to the pit. When
the waves of death compassed me, the floods of ungodly men made me afraid.
The sorrows of Hades compassed me about ; the snares of death prevented
me;" so that there is escape from Hades. Ps. xviii: 5, 6; cxvi: 3; Ixxxvi: 12,
13; Rev. xx: 13; Ps. xvii: 5; xxx: 3.
3. Jonah loas in the' fislt only seventy hours, and declared he was in
Hades forever. He escaped from Hades. Jon. ii: 2-6: "Out of the belly of
Hades cried I, and thou heardest my voice ; earth with her bars was about me
forever." Even an ceonian Hades lasted but three days.
4. His Oy place ichere God is, and, therefore, mvist be an instrumentality
of mercy. Ps. cxxxix : 8 : "If I make my bed in Hades, behold, thou art there. "
5. Men having gone into it are redeemed from it. 1 Sam. ii: 6: "The
Lord killeth and maketh alive; he bringeth down to Hades and bringeth up."
G. Jacob vislied to go there. Gen. xxxviii: 35: "I will go down into
Hades unto my son mourning."
7. If the ti'ord m:eans a place of endless punishment, then David vms a
monster. Ps. Iv: 15: "Let death seize upon them, and let them go down
quick into Hades."
8. Job desiredto go there; xiv: 13: "Oh, that thou wouldst hide me in
Hades."
9. Hezekiah expected to go there. Isa. xxxviii: 10: "I said in the cutting
otf of my days, I shall go to the gates of Hades."
10. KoraJi, Dathan and Abiram (Numbers xvi: 30-33) not only went
there, "hwt their houses, and goods, and all that they owned, and the earth
opened her mouth and swallowed them up, and their houses, and all the men
that appertained nnto Korah, and all their goods, they, and all that apper-
tained to them, went down alive into Hades, and the earth closed upon them;
and they perished from among the congregation."
11. It is in the dust. Job. xvii: 39: "They shall go down to the bars of
Hades, when our rest together is in the dust."
12. It has a month, is, in fact, the grave. See Ps. cxli: 7. "Our bones are
scattered at Hades' s mouth, as when one cutteth and cleaveth wood upon the
earth."
13. It has gray hairs. Gen. xlii: 38: "And he said, my son shall not go
down with you ; for his brother is dead, and he is left alone : if mischief befall
him by the v/ay in which ye go, then shall ye bring down my gray hairs with
sorrow to Hades."
14. The overthroui of the king of Bablyon is called Hades. Isa. xiv:
216 THE NEW CO VEX A XT.
to Abraham's bosom. And the rich man died, also, and
was buried; -^and in Hades, being in torments, he raised
his eyes, and saw Abraham at a distance, and Lazarus
9-15, 22-23: "Hades from beneath is moved for thee to meet thee at thy
coming ; it stirreth up the dead for thee, even all the chief ones of the earth ; it
hath raised up from the thrones all the kings of the nations. All they shall
speak and say unto thee, Art thou also become weak as we? Art thou become
like unto us? Thy pomp is brought down to the grave and the noise of thy
viols ; the worm is spread under thee, and the worms cover thee." All this im-
agery demonstrates temporal calamity, a national overthrow, as the significa-
tion of the word Hades.
15. The ca2)tivity of the Jews is called Hades. Isa. v: 13, 14. "There-
fore, my people are gone into captivity, because they have no knowledge ; and
their honorable men are famished, and their multitude dried iip with thirst.
Therefore, Hades hath enlarged herself and opened her mouth without meas-
ure; and their glory, and their multitude, and their pomp, and he that re-
joiceth, shall descend into it."
16. Temporal overllirow is called Hades. Ps. xlix:14: "Like sheep they
are laid in the grave ; death shall feed on them; and the upright shall have
dominion over them in the morning ; and their beauty shall consume in Hades,
from their dwelling." Ezek. xxxii: 26-27: "And they shall not lie with the
mighty that are fallen of the uncircumcised, which are gone down to Hades,
with their weapons of war, and they have laid their swords under their heads."
Men are in Hades with their sv/ords under their heads. This cannot mean a
state of conscious suffering.
17. All men are to go there. No one can escape the Bible Hades. Ps.
Ixxxix : 48.
18. There is no kind of work there. Eccl. ix: 10.
19. Christ's soul toas in Hades. Acts ii: 27-28.
20. It is a ivay of escape from punishment. Amos vii: 2.
21. The inhabitants of Hades are eaten by worms, vanish, and are con-
sumed away. Job. vii: 9-24; Ps, xlix: 14.
22. Hades is a place of rest. Job xvii:6.
23. It is a realm of imconsciousness. Ps. vi: 5; Is. xxxviii: 18. Ecci.
ix: 10.
24. All men will be delivered from Hades. Hos. xiii: 17.
25. Hades is to be destroyed. Hos. xiii: 14: "O, Hades! I will be thy
destruction." Rev. xx : 13, 14 : "And death and Hades delivered up the dead
which were in them, and death and Hades were cast into the lake of fire."
In addition to the passages already quoted, the word Hades occurs in the
following texts : Job. xi: 7, 8; Ps. cxxxix: 8; xviii: 5; Ixxxvi: 13; cxvi: 3;
Pro v. XV : 11; xxiii: 14; xxvii: 20; Isa. xxviii: 15-18; Ivii: 9; Ezek. xxxi: 16-
17; Jon. ii: 2: Amos ix: 2; Hab. ii: 5.
Whit1)y, on Acts ii: 27, says: "That Sheol throughout the Old Testament,
and Hades in the Septuagint, answering to it, signify not the place of punish-
ment, or of the souls of bad men only, but the grave only, or the place of death,
appears, 1 st : From the root of it, Sheol, which signifies to ask, to crave and
THE NEW COVENANT. 217
in his bosom, "*and lie cried out, and said, 'Father
Abraham, pity me, and send Lazarus that he may dip the
end of his finger in water, and cool my tongue; for I am
require. 2d : Because it is the place to which the good as well as the bad so,
etc."
The word is found in the N. T. (omitting 1 Cor. xv : 55) ten times, and is
improperly translated hell in E. V., and is properly untranslated in the E. V.
The word is from a, not, and eido, to see, and means concealed, invisible. It
has exactly the same meaning as Sheol, literally, the grave, or death, and fig-
uratively destruction, downfall, calamity, or punishment in this world, with
no intimation whatever of torment or punishment beyond the grave.
The Greek Septuagint, which ou.r Lord used when he read or quoted from
the Old Testament, gives Hades as the exact equivalent of the Hebrew Sheol,
and when the Savior, or his apostles, used the word, they must have meant
the same as is meant in the Old Testament. When Hades is used in the New
Testament, we must understand it just as we do Sheol (or Hades) in the Old
Testament.
It must not be forgotten that contact with the heathen had corrupted the
opinions of the Jews, at the time of our Savior, from the simplicity of Moses,
and that by receiving the traditions and fables of paganism, they had made
void the word of God. They had accepted Hades as the best Greek word to
convey the idea of Sheol, but without investing it at first v/iththe heathen no-
tions of the classic Hades, as they afterwards did. What these ideas were, the
classic authors inform us.
Gibbon says (Milman's GiblDon, Ch. xxil : "The Jews had acquired at Baby-
lon a great numlier of Oriental notions, and their theological opinions had un-
dergone great changes by this intercourse. We find in Ecclesiasticus, and the
Wisdom of Solomon, and the later prophets, notions unknown to the Jews be-
fore the Babylonian captivity, which are manifestly derived from the Orient-
als. Thus God, represented under the image of light, and the principle of
evil under that of darkness : the history of good and bad angels ; paradise and
hell, etc., are doctrines of which the origin, or at least the positive determina-
tion, canonly he refeii'ed, to the Oriental pJiilosop/iy."
In what sense, then, did our Lord employ Hades, in the Rich Man and Laza-
rus? What does the story teach?
It is a parable. This is denied by some Christians, who ask. Does not our Sa-
vior say : " There teas a certain rich man?" etc. True, but all his parables be-
gin in the same way. "A certain rich man had two sons." "The grou.nd of a
certain man brought forth plentifully." "A certain man made a great supper,"
and the like. In Judges ix : we read, "The trees went forth, on a time, to
anoint a king over them, and they said to the olive tree, Reign thou over us."
This language is positive, and yet it describes something that never could
have occurred. All fables, paraljles, and other fictitious accounts which are
related to illustrate important truths, have this positive form, to give force,
point, lifelikeness to the lessons that they inculcate.
It has also been said that paraljles may be literal histories. To this we re-
ply that many of them never could have occurred. It is impossible, for exam-
218 THE NEW COVENANT.
distressed in this flame.' "'^Biit Abraham said, 'Child, re-
member, that in your hfe-time you received yonr good things ;
and Lazarus, in hke manner, bad things; but now here he is
pie, for the trees to go out and choose one of their number as king. A parable
is not, therefore, necessarily, a possible occurrence.
Dr. A. Clarke, in his notes on this story, says: "This account of the rich
man and Lazarus is either a parable or a real history. If it be a parable, it is
what may be ; if it be a history, it is what has been."
We demur : It does not follow that it may be true, if it is a parable. Apply
his language to the parable of the trees. If it be a parable, then the trees may
some time or other move off from the places where they are rooted, and hold
an election for king. This is a parable, and yet it is impossible for it to be a
true account. So that a parable may or may not be a true story.
If this is a literal account, then we can interpret every part of it literally ; if
not, then a literal understanding will involve us in difficulty.
Did a certain rich man die? And a poor man likewise? Did the rich man
enter a world of punishment after death? These questions will readily be an-
swered in the affirmative by many Christians. But when we press the matter
further, and ask if the rich man literally writhed in flames, if the beggar was
really carried about in Abraham's bosom, and if a drop of water would have
alleviated the sufferings of the rich man, the reply is : "No, these are figura-
tive expressions." But if this be a true story, a literal account of whathas hap-
pened, of what the Savior actually saw, what right has any one to say that
these flames, this water, and Abraham's bosom are figurative? Either good
men when they die are carried in Abraham's bosom, and sinners burn in real
fire, hereafter, or Dives, Lazarus, and all the characters and circumstances are
figurative and not literal. If this is history, we must interpret every part of it
literally. Nobody will agree to do that. If a parable, then it is aU figurative.
Inasmuch as no one Avill consent that all of it is literal, it follows that all is
figurative, for no one can show, or has a right to assume, that a i^ortion is his-
tory and the rest parable. The palpable absurdities of a literal construction
have driven learned men almost universally to confess it a parable. They
would have l^een glad to sustain their views of the future by this story; but
candor compels them to take the view we adopt.
Says Lightfoot : "Whoever believes this not to be a parable let him believe
also those little friars, whose trade is to show the monuments of Jerusalem to
pilgrims, and point exactly to the place where the house of the rich glutton
stood."
Dr. Whitby says : "That this is only a parable, and not a real history of
what was actually done, is evident from the circumstances of it, namely, the
rich man lifting up his eyes in hell, and seeing Lazarus in Al^raham's bosom,,
his discourse with Abraham, his complaint of being tormented in flames, and
his desire that Lazarus might be sent to cool his tongue ; and if all this be con-
fessedly parable, why shall the rest be accoiinted history?" Hammond makes
the same general comments, and Wakefield remarks, "To them who regard the
narrative a reality, it must stand as an unanswerable argument for the purga-
tory of the papists."
THE NEW COVENANT. 219
comforted, and you are distressed. **"'And besides all* this,
between us and you a great chasm is fixed, so that those
wishing to cross hence to you are unable, nor can any cross
Again, in the Gemara Babylonicum, a Jewish book written probably during
the Babylonish captivity, containing doctrines entertained by Pagans con-
cerning the future state, but not recognized by the followers of Moses, this
story occurs. Surrounded by Chaldeans, the Je ws imbibed their errors, and
the religion they had received of Moses became very much corrupted by the
heathen traditions, accepted by the people among whom they had sojourned.
The seventy years which they passed in Babylon effected a material change in.
their religion. We are familiar with the heathen views on this subject. Thej'
denominate the state of the dead, without any reference to their happiness or
misery, Hades; the same word that is employed in the parable, "In Hades he
lifted up his eyes." In this state of the dead, this Hades, they supposed two
apartments, Elysivim, the abode of the happy, and Tartarus, the dwelling place
of the damned. Between these two abodes there flowed a river, correspond-
ing to the chasm in our text.
Now this story, contained in the Gemara Babylonicum, written during the
Seventy Years' Captivity, is founded on these heathen views. They were not
obtained from the Bible, for the Old Testanient contains nothing resembling
them. They were among those traditions which our Savior condemned when
he told the scribes and Pharisees, "Ye make the word of God of none effect
through your traditions," and when he said to his disciples, "Beware of the
leaven, or doctrine, of the Pharisees."
As the Pagan story runs— a story popular among the Jews before the Savior
was born— there once lived two men, the one rich and exalted, and the other
poor and degraded. They died, and their conditions vv^ere reversed : The rich
man became miserable, and the poor man happy. Nothing whatever is said
concerning the character of either of them. Now our Savior seized the im-
agery of this story, not to endorse its truth, but just as we now relate any other
fable. He related it as found in the Gemara, not for the story's sake, but to
convey a moral to his hearers; and the Pharisees and scribes to whom he ad-
dressed this and the five preceding stories, felt— as we shall see— the force of
its application to them.
The comxuentator, Macknight, Scotch Presbyterian, says truly :
"It must be acknowledged that our Lord's descriptions are not drawn from
the viTL-itings of the Old Testament, but have a remarkably affinity to the de-
scriptions which the Grecian poets have given. They represent the abodes of
the blest as lying contiguous to the region of the damned, and separated only
by a great impassal^le gulf in such sort that the ghosts could talk to one an-
other from its opposite banks. If from these resemblances it is thought the
parable is formed on the Grecian mythology, it will not at all follow that our
Lord approved of what the common people thought or spoke concerning these
matters, agreeably to the notions of Greeks. In parables, provided the doc-
trines inculcated are strictly true, the terms in which they are inculcated may
be such as are most familiar to the people, and the imaged made use of are
such as they are best acquainted with."
220 THE NEW COVENANT.
over thence to us.' "^Tben he said, 'I entreat you then, father,
to send him to my father's house; "^for I have five brothers,
that he may testify to them, that they, also, may not come
Dr. Bloomfield says : "No responsibility. on our Lord's part is involved in
this case; for our best commentators and theologians are agreed that in para-
bolic narrations, provided the doctrines incu.lcated be strictly true, the terms
in w^hich they are expressed may be adapted to the prevailing notions of those
to whom they are addressed."— G^ree A: Test., in loco.
How did Jesus apply the story? To teach that a great change was about to
take place ; that the Jewish nation, and especially the scribes and Pharisees,
were about to die as a power, as a church, as a controlling influence in the
world : while the common people among them, and the Gentiles outside of
them, were to be exalted, in the new order of things.
The details of the parable show this : "There was a certain rich man clothed
in purple and fine linen." In these first words, by describing their very cos-
tume, the Savior fixed the attention of his hearers on the Jewish priesthood.
They were, emphatically, the rich men of that nation. His description of the
beggar was equally graphic. He lay at the gate of the rich, only asking to be
fed by the crumbs that fell from the table. Thus dependent were the com-
mon people, and the Gentiles, on the scribes and Pharisees. We remember
Christ once rebuked them for shutting up the kingdom of heaven against
.these. They lay at the gate of the Jewish hierarchy. For the Gentiles were
literally restricted to the outer court of the temple. Hence in Rev. xi: 12, we
read: "But the court, which is without the temple, leave out, and measure it
not, for it is given unto the Gentiles." They could only walk the outer court,
or lie at the gate. We remember the anger of the Jews at Paul, for allowing
Greeks to enter the temple. This is the significance of the language of the
Kanaanitish woman. Matt, xv: 27, who desired the Savior to heal her daughter.
The Savior, to try her faith, said : "It is not well to cast the children's bread
to the little dogs." "True, master, yet the little dogs eat of the crumbs that
fall from their master's table." The prophet (Isa. i: 6) represents the com-
mon people of Israel as "full of wounds, bruises, and putrifying sores." They
were thus regarded ; and these two brief, graphic descriptions given by the
-Savior, at once showed his hearers that he was describing those two classes,
the Jewish priesthood and nation, on the one hand, and the common people,
Jews and Gentiles, on the other. And now see a striking point, not always ob-
served. The rich man died and was buried. This class died officially, na-
tionally, and their power departed. The kingdom of God was taken from
them, and conferred on others.
But, while the beggar died, he was not buried. If this Avere a literal account
would Christ have spoken of the burial of one and not of the other? The rea-
son is obvious. The Gentiles, publicans and sinners were not buried, they
were translated into the kingdom of God's dear son, where is neither Jew nor
Greek, but where all are one in Christ Jesus. This is the meaning of the ex-
pression "Abraham's l)osom." They accepted the true faith, and so became one
with faithful Abraham. Abraham is called the father of the faithful, and the
beggar is represented to have gone to Abraham's bosom, to denote the fact
THE NEW COVENANT. 221
into this place of torment.' ^^But Abraham says, 'They
have Moses and the prophets', let them hear them.' ^"And
he said, *No, Father Abraham, but if one went to them
which is now history, that the common people and Gentiles accepted Chris-
tianity,and have since continued Christian nations, enjoying the blessings of
the Christian faith.
What is meant by the torment of the rich man? The raisery of those prond
men, when, soon after, their land was captured, and their city and temple pos-
sessed by barbarians, and they scattered like chaff before the wind — a condi-
tion in which they have continued from that day to this. All efforts to bless
them with Christianity have proved unavailing. At this very moment there
is a great gulf fixed so that there is no passing to and fro. And observe, the
Jews do not desire the gospel. Nor did the rich man ask to enter Abraham's
bosom with Lazarus. He only wished Lazarus to alleviate his sufferings by
dipping his finger iji water and cooling his tongue. It is so with the Jews to-
day. They do not desire the gospel ; they only ask those among whom they
sojourn to tolerate them and soften the hardships that accompany their wan-
derings. The Jewish church and nation is now dead. Once they were exalted
to heaven, but now they are thrust down to Hades, the kingdom of death:
and the gulf that yawns between them and the Gentiles shall not be abolished
till the fullness of the Gentiles shall come in, and "then Israel shall be saved."
We have no application for the five brethren, nor is it necessary. We do not
know what is referred to by the fatted calf in the prodigal son, nor in the par-
ticular number of ninety and nine sheep in the parable of the lost sheep. In
all these stories subordinate details are thrown in to fill out and complete the
sketch. Prof. Stuart has well remarked, "Comparison is not to be extended
to all the circumstances of the allegory," or, as another has said in plainer
terms, "Parables do not go on all fours." The main design is continually re-
garded, while the minor details are thrown in to complete the sketch and
make it life-like.
The meaning of this parable is admirably stated by T. B. Thayer, D. D., in
his "Theology of Universalism" :
The doctrine taught in this parable is the rejection and pu.nishment of the
Jews, and the calling of the Gentiles into the privileges and blessings of the
Gospel.
[a) The rich man, clothed in purple and fine linen, and faring sumptuously
every day, represents the Jews, their wealth of spiritual privileges and bless-
ings, "because tlmt unto them were committed the oracles of God" (Heb. iii:
1-3).
ih) Lazarus, the beggar, feeding on crumbs, and full of sores, represents
the Gentiles, their spiritual poverty and ignorance.
(c) Their death represents respectively the change in their conditions,
which took place on the setting up of the gospel kingdom in the earth. The
rich man dead, is the Jewish nation dead to, or deprived of, all its former
privileges and gifts of divine knowledge. Lazarus dead, is the Gentiles dead
to their former condition of spiritual poverty and unbelief . Death inlboth
cases is the opposite of the former life; as death is always the opposite of life.
222 ^^^ ^^^^ COVENANT.
from the dead, they would reform.' ^^And he said to him,
'If they do not hear Moses and the prophets, neither will
they he convinced, if one [should] rise from the dead.' "
(d) Lazarus in Abraham's bosom, represents the Gentiles translated into
the new life of Gospel faith and knowledge and salvation.
(e) The rich man in torment represents the Jews suffering the punishment
of their sins, in the destruction of their city and temple, and the sore calami-
ties which have fallen on them ever since.
(/) The great gulf represents the antagonism of unbelief between Jews and
Christians (Gentiles), and the utter want of religious sympathy and fellow-
ship which separates the two people.
ig) The request of the rich man respecting his five brethren, and the reply
of Abraham, are only put in to show the obstinacy of the Jews in their re-
fusal to believe in Christ as the Messiah; since, if their own Scriptures (Moses
and the prophets), could not convince them, neither would they be persuaded
"if one went unto them from the dead." And this was literally and singularly
verified ; for when a real Lazarus was raised from the dead by Jesus, the chief
priests and Pharisees not only refused to believe, but were so enraged that
they sought to kill both Jesus and Lazarus. John xi: 12.
These views are not presented by us to escape the force of this parable, for,
if literal, though it proves the existence of a world of fire after death ; in which
few now believe, there is not a v/ord in it in favor of endless punishment,
Theophylact, of Bulgaria, wrote eight hundred years ago : "This parable can
be explained in the Avay of allegory ; so that we may say, by the rich man is sig-
nified the Jewish people, for they were formerly rich, abounding in all divine
knowledge, wisdom and instruction, which are more excellent than gold and
precious stones. And they were arrayed in purple and fine linen, as they pos-
sessed a kingdom a.nd a priesthood, and were themselves a royal priesthood to
God. The purple denoted their kingdom, and the fine linen their priesthood :
for the Levites were clothed in sacerdotal vestments of fine linen, and they fed
sumptuously and lived splendidly every day. Daily they offered the morning
^nd evening sacrifice, which they called the continual sacrifice. But Lazarus
was the Gentile people, poor in divine grace and wisdom, and lying before the
gates, for it was not permitted to the Gentiles to enter the house itself, be-
cause they were considered a pollution."
The rich man, or the Jews, were and are in the same hell in which David was
when he said : "The pains of hell (Hades) gat hold on me, I found trouble and
sorrow," and "Thou hast delivered my soul from the lowest helf." Not in end-
less wo in the future world, but in misery and suffering in this.
But is this a final condition? No, wherever we locate it, it must end. Paul
asks the Ptomans, "Have they (the Jews) stumbled that they should fall? God
forbid ! but rather through their fall salvation is come unto the Gentiles.
For I would not, brethren, that ye should be ignorant of this mystery, lest ye
should be wise in your own conceit, that blindness is in part happened to
Israel until the fullness of the Gentiles be come in, and so all Israel shall be
saved. As it is written. There shall come out of Zion the deliverer, and shall
turn away ungodliness from Jacob ; for this is my covenant with them when I
THE NEW COVENANT. 223
FOKGIVENESS OF INJURIES.
Luke XVii: 1-10. And he said to his disciples, "It is
impossible that offences should not come ; but alas for him
through whom they come. 'It would be better for him if an
upper mill-stone were hanged about his neck, and he thrown
into the lake, rather than that he should offend one of these
little ones. ^Take heed to yourselves; if your brother should
sin, reprove him; and if he should reform, forgive him;
^and if he should sin against you seven times in a day, and
if seven times he should turn, saying, 'I reform,' you must
forgive him." .
^And the apostles said to the Master, "Increase our faith!"
*^And the Master said, "If you have faith as a mustard-
grain you shall say to this mulberry tree, 'Be uprooted,
and be planted in the lake,' and it shall obey you. "But
which of you having a slave plowing, or feeding catcle, vdll
say to him, as he comes in from the held, 'Come at once, and
recline [at table]?' '^But will he not say to him, 'Make ready,
that I may sup; gird yourself and serve me, while I eat, and
drink, and afterwards you may eat, and drink?' ^Does he
thank the slave because he did what was commanded? ^^'So
also you, when you shall have done all the things commanded
you, say, 'We are unprofitable slaves, for we have only done
what we were bound to do.' "
THE SUDDEN DESTRUCTION OF JERUSALEM ANNOUNCED.
Luke Xvii: 20-37. And having been asked by the
shalltakeaway their sins." xi: 11, 25, 27. To this end Christ labored and
wrought; this is the consummation announced by God's holy prophets since
the world began, that, in the dispensation of the fullness of times his son
should gather unto himself all nations, kindreds and families.
In brief terms, then, we may say that this is a fictitious story or parable de-
scribing the fate in this world of the Jewish and Gentile people of our Savior's
times, and has not the slightest reference to the world after death, nor to the
fate of mankind in that world.
224 ^^^ ^^^^ COVENANT.
Pharisees when God's reign was coming, he answered them,
and said, "The reign of God does not come with observation,
'^nor will they say, 'Behold here,' or 'there;' for behold, the
reign of God is within you." "And he said to his dis-
ciples, "Days will come when yon will desire to see one of
the days of the Son of Man, and you will not see [it]." ^^And
they will say to you, 'Behold there', and 'Behold here:' [but]
follow [them] not; -^for even as the hghtning flashing out
of one part under heaven, shines to the other part ufider
heaven, so will the Son of Man be. -'But first he must
suffer many things, and be rejected by this generation. "'^And
as it occurred in the days of Noah, so will it also be in the
days of the Son of Man. "'They ate, they drank, they
married, they were given in marriage;, till the day Noah en-
tered the ark; and the flood came, and destroyed them all.
"®In like manner, as it occurred in the days of Lot; they ate,
they drank, they bought, they sold, they planted, they built;
-^but on the day that Lot went out from Sodom, it rained
sulphur and fire from^ heaven, and destroyed them all. "'^Thus
will it be in the day when the Son of Man is revealed. "'In
that day let him who shall be on the roof, and his fur-
niture in the house, not descend to take it away; and in
like manner let him who shall be in the field not turn
back. ""Eemember Lot's wife! "^'^Whoever shall endeavor
to save his life, will lose it; and whoever shall lose it, will
preserve it. '^^I tell you in that night there will be tAvo men
on a couch; one will be taken, and the other left. ^^Two
women will be grinding together; one will be taken, and the
other left. ■'"'There shall be two men in the field; the one
Luke xvii: 33. The impropriety of translating i?SHc/iP, soul, is seen in this
verse. Jesus is here delineating the destruction of Jerusalem, and warns his
disciples how to escape the coming calamities. V. 36 is omitted by S. V. H.
THE NEW COVENANT, 225
shall be taken, and the other left." ^'And they answeiv
and say to him, "Where, Master?" and he said to them,
"Where the body [is], there, also, will the vultures be as-
sembled."
THE TRUE PRAYER.
Luke XViii: 1-8. And he spoke a parable to them, that
they ought always to pray, and not be weary, saying, -"There
was a judge in a city, that feared not God, nor regarded man.
^But there was a widow in the same city, and she went to
him, saying, 'Give me justice from my opponent!' *And
he would not for a time ; but afterwards he said to him-
self, 'Though T fear not God, nor regard man, ^yet be-
cause this widow troubles me, I will render her justice, lest
at last her continual coming should annoy me.' "And the
Master said, "Hear what the unjust judge says; 'and will
not God do justice to those, his chosen ones, who cry to him
day and night, and be compassionate towards them ? ""1 tell
you that iie will speedily do justice for them. But when the
Son of Man comes, will he indeed find the faith on the
earth?"
THE PUBLICAN AND THE PHARISEE.
Luke XViii: 9-14. And he spoke this parable, also, to
some who trusted in themselves, that they were just, and
despised all others: ^""Two men went up into the temple to
pray; the one a Pharisee, and the other a tax-collector.
"The Pharisee stood by himself, and prayed thus: 'God, I
give thee thanks that I am not like other men, pluiiderers,
unjust, adulterers, or, even like this tax-collector; ^"I fast
twice in the week; I tithe all that I acquire.' ^'^But the tax-
collector, standing at a distance, would not even raise tlie
eyes to the heaven, but beat his breast, saying, 'God be mer-
226 THE KEW COVENANT.
ciful to me, the sinner!' ^*I tell you that this man went down
to his house, justified rather than the other; for every one that
exalts himself, will he humhled; but he that humbles
himself, will be exalted."
THE YOUNG KULER.
Mark x: 17-30, And as he went out on his way, behold,
one came running up, and, kneeling before him, asked him,
"Good Teacher, what must I do that I may inherit seonian
life?" ^^And Jesus said to him, "Why do you call me good?
No one ; is] good but one — God. ^''You know the com-
mands, 'Do not murder;' 'do not commit adultery;' 'do not
steal;' 'do not testify falsely ; ' 'honor your father and mother.'"
-"And he said to him, "Teacher, from my childhood I have
kept all these," "^Then Jesus looked on him, [and] loved
him, and said to him, "You lack one thing yet — go sell
what you have, and give to the poor, and you shall have
treasure in heaven; and come, follow me." "But he looked
sad at the word, and went away sorrowing, for he had great
wealth. "^Then Jesus looked round, and said to his disciples,
"With what difficulty shall those that have riches enter
into the reign of God." "*And the disciples were astonished
at his words. But Jesus answered again, and said to them,
"Children, how difficult it is to enter the reign of God. "^It
is easier for a camel to enter through a needle's eye, than for
a rich man to enter the reign of God." "^And they were
amazed, saying to him, "Who then can be saved?" "'Jesus
looking on them, said, "With men [it is] impossible; but not
with God; for all things are possible with God." "Teter be-
gan to say to him, "Behold, we have abandoned all, and fol-
lowed you; what, theyefore, shall ire Jiave.'"^ '^ Jesus said to
him, "Truly I say to you, there is no one who has left
house, or brothers, or sisters, or mother, or father, or
THE NEW COVENANT. 227
children, or lands, on my account, and on account of the good
neAvs, "Vho will not receive a hundred old now, in this
season, houses, and fathers, and sisters, and mothers, and
children, and lands, with persecutions, and seonian life in the
coming aeon."
Luke xviii: 18-30. And a certain ruler asked him,
saying, ''Good Teacher, what shall I do to inherit aeo-
nian life?" ^^And Jesus said to him, "Why do you call me
good? No one is good, but one — God. "'^You know the com-
mands, 'Do not commit adultery;' 'Do not kill;' Do not steal;'
'Do not bear false testimony;' 'Honor father and mother.'
"^And he said, "All these I have observed from my child-
hood." "And having heard [this], Jesus said to him, "You
lack one thing yet : sell all that you have, and distribute to
the poor; and you shall have treasure in heaven; and come,
follow me." -'^But when he heard these things, he was
greatly grieved ; for he was exceedingly rich. "^And observ-
ing him, Jesus said, "With what difficulty do those having
riches, enter into the reign of God! ^'It is easier for a camel
to perforate a needle's eye, than for a rich man to enter
the reign of God!" -"And those that heard it, said, "And
vs^ho can be saved?" "'And he said, "The things impossible
with men, are possible with God." ^®Then Peter said, "Be-
hold, we have abandoned our own [homes], and followed
you." -^And he said to them, "Truly, I tell you, that there
is no man who has abandoned house, or wife, or brothers, or
parents, or children, on account of the reign of God, ^Vho
will not receive manifold in this season, and seonian life
in the coming seon."
Matthew xix: 16-29. And behold, one approaching, said
Luke xviii: 25. The other evangelists employ r/mp/(/(/o8, a common needle;
but Luke, a physician, uses the w^ord belone, a surgeon's needle. The word
trema, to perforate, is also a medical term peculiar to Luke.
228 THE NEW COVENANT.
to him, "Master, what good things must I do that I may
have aeonian hfe?" "And he said to him, "Why do you ask
me about the good? No one [is] good hut one— God; but if you
desire to enter into the hfe, obey the commands." ^^He says
to him, "Which?" Jesus says, " 'Ypu shall not kill;' 'You
shall not commit adultery;' 'You shall not steal;' 'You shall
not testify falsely; ^^'Honor the father and the mother;'
and 'You shall love your neighbor as yourself.' " ^'^The
young man said to him, "I have kept all these; what need I
more?" "^ Jesus replied, "If you desire to be perfect, go, sell
your property, and give to the poor, and you shaU have treasure
in heaven ; and come, follow me." ^'And the young man, when
he heard this word, went away sorrowful, for he had great
possessions. -'^Then Jesus said to his disciples, "Truly, I tell
you, that it will be difficult for a rich man to enter the reign
of the heavens. -^And again I tell you, it is easier for a
camel to pass through a needle's eye, than for a rich man to
enter the reign of God." *^^And when the disciples heard
[this], they were exceedingly astonished, saying, "Who, then,
can be saved?" -'^And Jesus, looking upon [them] said
to them, "This is impossible with men ; but all things are pos-
sible with God." -'Then Peter answered, and said to him,
"Behold, we have forsaken all, and followed you; what, then,
shall we secure?" -^And Jesus said to them, "Truly, I tell
Matt, xix: 16. Jesus indicates that it was a state of happiness to be enjoyed
on the earth ; for he tells him it might be obtained by keeping the command-
ments. Ver. 17. But the state of final holiness and blessedness, revealed in
the Scriptures, is represented as a gift from G-od, not as the reward of works.
See Rom. iv: 4: 2 Tim. i: 9; Tit. iii: 5. The state of spiritual life and peace
produced in the hearts of men, while they dwell on the earth, by faith in the
gospel and obedience to its precepts, is frequently denominated life and eter-
nal life. See John v: 24; 1 John iii: 14. Comp. 1 John iii: 3; James i: 25;
ii: 14-17. The meaning of the question, I apprehend, is simply this: What
must I do in order to become thy disciple and a member of thy kingdom? re-
ferring, as a Jew naturally and necessarily would, to the kingdom of the Mes-
siah, otherwise called the kingdom of heaven, or of God.— Paige.
THE NEW COVENANT. 229
yoii that you who have followed me, iii the Kenovatiou, when
the Soil of Man shall sit on his throne of glory, you shall
sit on twelve thrones, judging the twelve, tribes of Israel.
-"And every one that has left houses, or brothers, or sisters,
or father, or mother, or wife, or children, or fields, on ac-
count of my name, will receive manifold, and inherit aeon-
ian life."
TKE LABORERS IN THE VINEYARD.
Mark x: 31. But many first shall be last, and last,
first.
Matthew xix: 30. "But many shall be last [that are]
first, and first [that are] last."
Matthew xx: 1-16. For the reign of the heavens re-
sembles a householder, Vv^ho went out early in the morning to
liire laborers for his vineyard. "And having agreed with the
laborers for a denary a day, he sent them into his vineyard.
"And going out about the third hour he saw others standing
idle in the market. *And he said to them, ' Go you also into
wi/ vineyard, and I will give you what is just.' And they
went. ^And again he went out about the sixth and ninth
hours, and did the same. ''And he went out about the
eleventh [hour], and found others standing, and he says to
them, 'Why do you stand here all the day idle?' 'They say
to him, ' Because no man hired us.' He says to them, ' You
also go into the vineyard.' ^And at evening, the master of
the vineyard says to his steward, 'Call the laborers, and give
the hire, beginning from the last to the first.' "But each of
those that came at the eleventh hour received a denary.
'"And when the first came they supposed that they should re-
ceive mpre; and they also received a denary apiece. "But
when they had received [it] they complained against the
householder, saying, '-'These last have worked [only] one
230 '^'HE NEW COVENANT.
hour, and you have made them equal to us, who have en-
dured the burden, and the scorching heat of the day.' ^^But
he answered and said to one of them, ' Comrade, I do not in-
jure you; did you not agree with me for a denary? "Take
that which is yours, and go ; I will give to the last as to you.
^'^Is it not lawful for me to do what I will with my own? Is
your eye evil, because I am good?' ^°Thus the last shall be
first, and the first, last."
DIVORCE AND MARRIAGE.
Mark x: 2-12. And Pharisees apiDroaching, asked him,,
"Is it lawful for a man to put away his wife?" ^And he an-
swered and said to them, "What did Moses command you?"
'•And they said, "Moses permitted [us] to write a biU of di-
vorcement, and to put her away." '^And Jesus said to them,
"He wrote you this command because of your obduracy of
heart; "but from the beginning of creation he made them
male and female. "On this account a man shall leave his
father and mother, "^and the two shall become one flesh; so
that they are no longer two, but one flesh. °What God has
united, then, let not man sever." ^°And in the house the
disciples again asked him concerning this. "And he says to
them, "Whoever shall put away his wife, and marry another,
commits adultery with her ; ^"and if she shall put away her
husband, and marry another, she commits adultery."
Matthew xix: 3-12. And the Pharisees went to him,
trying him and saying, "Is it lawful [for a man] to put away
his wife for every cause?" 'And he answered, and said,
"Have you not read that he who created [them] at the first,
made them male and female, ^and said, ' On this account, a
man shall leave the father, and the mother, and shall cling
to his wife, and the two shall be one flesh?' "So that thej
THE NEW COVENANT. 231
are no longer two, but one flesh. What, then, God has
united, let not man sever." "They say to him, "Why, then,
did Moses command to give a bill of divorcement, and put
her away?" Mesus says to them, "Moses, indeed, permitted
you to divorce your wives, on account of your obduracy of
heart ; but from the beginning, it was not so. "'But I say to
you, whoever divorces his wife, except on account of un-
chastity, makes her an adulteress." ^*^The disciples say to
him, "If this is the case of the man with the wife, it is un-
profitable to marry!" "But he said to them, "All men can-
not receive this word, but only those to whom it is given ;
^-for there are some eunuchs that were born so, from their
mother's womb; and there are eunuchs made eunuchs by
men; and there are eunuchs who made themselves eunuchs, on
account of the reign of the heavens. He who is able to ac-
cept [this] let him accept it."
LITTLE CHHiDREN BLESSED.
Mark x: 13-1(>. And they were bringing little children
to him, that he might touch them; and the disciples reproved
them. ^*But when Jesus saw it, he was displeased, and said
to them, "Permit the little children to come to me ; forbid
them not, for of such is the reign of God. ^''Truly I say to
you, whoever will not receive the reign of God like a little
child, will by no means enter it;" ^''and he took them in his
arms, laid his hands on them, and blessed them.
Matthew xix: 13-15. Then little children were brought
to him, that he might lay hands on them, and pray; but his
disciples reproved them. "And Jesus said, "Permit the httle
children to come to me, and hinder them not, for of such is
Mark x : 13-16 ; Matt, xix : 13-15 ; Luke xviii : 15-17. This language dem-
onstrates the innate purity of human nature.
232 'J'HE NEW COVENANT.
the reign of the heavens." ^'And he laid the hands on them
and departed thence.
Luke xviii: 15-17. And they were bringing to him the
babes also, that he might touch them ; and the disciples, see-
ing it, reproved them. ^"^But Jesus called to them, and said,
"Permit the little children to come to me, and forbid them
not, because of such is the reign of God. ^'Truly I say to you,
whoever will not receive the reign of Grod as a little child, he
will by no means enter into it."
JESUS PREDICTS HIS DEATH.
Mark x: 32-34:. And they were on the road going up to
Jerusalem; and Jesus was preceding them, but they were
amazed, and they followed him, and were afraid, and he took
the twelve aside, again, and began to tell them the things
about to befall him. ^^"Behold, we are going up to Jerusa-
lem, and the Son of Man will be dehvered to the high-priests,
and to the scribes, '^"'and they will condemn him to death, and
will deliver him to the Gentiles; and they will deride him,
and spit on him, and scourge him, and kill him, and after
three days he will rise again."
Matthew XX : 17-19. And when Jesus was about to go
up to Jerusalem, he took the twelve disciples, privately; and
said to them on the road: ^^"Behold, we go up to Jerusa-
lem, and the Son of Man will be delivered to the high-priests,
and scribes, ^^and they mil condemn him to death, and de-
liver him to the Gentiles, to ridicule, and to scourge, and to
crucify; and on the third day he will be raised up."
Luke xviii: 31-34. And he took the twelve to him and
said to them, "Behold, we are going up to Jerusalem, anJ all
Luke xviii : 31. The Old Testament prophecies here referred to (Luke xviii :
31), have been collated by Gilpin. Possibly modem criticism might not ac-
cept them all as applying to Jesus.
THE NEW COVENANT. 233
the things written through the prophets will be accomplished
in the Son of Man, '-for he will be delivered to the Gentiles,
and will be derided, and shamefully treated, and spit upon ;
"and they will scourge him, and kill him; and the third day
he will rise again." ^*And they understood none of these
things, and this thing was hidden from them, and they un-
derstood not the things that were spoken.
AMBITION OF ZEBEDEE's SONS.
Matthew xx: 20-28. Then came to him the mother of
Zebedee's sons, with her sons, making obeisance, and asking
something of him. "^And he said to her, "What do you
wish?" She said to him, "Say that these, my two sons, may
sit, one on your right hand, and one on your left, in your
reign." ''^But Jesus answered, and said, "You do not know
what you request. Can you drink the cup that I am about
to drink?" They say to him, "We can." "^He says to
them, "You will indeed drink of my cup; but to sit at my
right or the left, is not mine to give, except to whom it has
"Section I, containing the earliest intimations of the MessipJi. (Gen. iii: 15;
xvii: 7; xLx: 22; xviii: 26; xxviii: 14; 1 Chron. xvii: 11; Isa. xlii: 6; xlix:
8; Jer. xxxiii: 20, 21. Isa. xi: 1,2. Jer. xxiii: 5, 6; xxxiii: 15. Ezek. xvii:
22, 23. Zech. iii: 8; vi; 12, 13. Mic. iv: 1, 7. Isa. ii: 2; xxv: 7; ii: 3, 4; xi:
'6-9. Gen. xlix: 10. Num. xxiv: 17. Isa. xlix: 6. Dan. vii: 13, 14. Isa.
xli: 27; xl: 9; xlix: 13. Mai. iv: 2.)
"Section II, containing those prophecies which relate to the birth of the
Messiah. (Isa. xl: 3-5. Mai. iv: 5; iii: 1. Ps. ii:6-8. Isa. vii: 14. Mic. v:
2. Isa, ix: 2, 6, 7.)
"Section III, containing those prophecies which relate to the life of the Mes-
siah—his preaching and his miracles. (Deut. xviii: 18. Isa. liii : 2, 3 ; xlii : 2,
3; Iii: 7. Zech. ii: 10, 11. Isa. xlii: 1, 4. Isa. xi: 3-5; Ixi: 1, 2. Mic. iv: 2.
Isa. viii:14. Ps. cxviii:22, 23, 24. Isa. xxviii: 16; xxix: 14. Zech. ix: 9.
Hag. ii: 7, 9. Isa. xxxv: 5, 6; xlii; 7; xlix: 9; xl: 11; xlix: 10.)
"Section IV, containing such prophecies as relate to the death, resurrection,
and exaltation of the Messiah. (Ps. xli: 9. Zech. xi : 12, 13 ; xiii : 7. Isa. liii :
7,8. Ps. xxxv: 11; xxxviii: 13; xxii: 16. Isa. 1: 6. Mic. v: 1. Ps. Ixix:
21 ; xxii: 16, 18. Zech. xiii: 6. Ps. xxii: 1, 7, 8. Joel ii: 30-32. Dan. ix: 24
-26. Isa. liii : 4-6, 10, 12. Zech. xii : 10. Ex. xii : 46. Zech. xiii : 1. Isa. liii :
9. Ps. ii: 1, 2, 4. Ps. xvi: 10. Hos. vi: 2. Job xix: 25. Hos. xiii: 14. Ps.
ex: 1-4.)"
234
THE NEW (J OVEN A NT.
been prepared by my J^'atlier." '"*Aiid wbeii tiie ten heard
they were much displeased with the two brothers ; "^bnt Jesus
called them to him, and said, "You know that the rulers of
the Gentiles domineer over them, and the great exercise au-
thority over them . "'^It is not so among you, but whoever
may wish to become great among you, let him be your ser-
vant; ^'and whoever may wish to be first among you, let him
be your slave; ^^even as the Son of Man came not to be
served, but to serve, and to give his life a ransom for many."
Mark x: 35-45. And Jacob and John, Zebedee's sons,
came to him, saying to him, "Teacher, we wish that you
should do for us whatever we shall ask of you. " "''And he
said to them. What do you wish that I shall do for you?"
^'And they said to him, "Grant to us that we may sit, the one
at your right hand, and the other at [the] left, in your glory."
^But Jesus said to them, "You know not what you ask. Can
you drink the cup that I drink, or be immersed with the im-
mersion in which I am being immersed?" ^'And they said to
him, "We can." And Jesus said to them, "You will drink the
cup that I drink, and you will be immersed with the immer-
sion in which I am immersed, *°but to sit at my right hand,'
or at the left, is not mine to give, except for whom it is pre-
pared." *^And the ten having heard were exasperated at
Jacob and John. *'But Jesus, having called them, says to
them, "You know that those presuming to rule the Gentiles
domineer over them, and their great ones exercise authority
over them. ''•^But it is not so among you ; but whoever may
wish to be great among you, shall be your servant; **and who-
ever among you may desire to become first, shall be slave of
all. ^^For even the Son of Man came not to be served, but to
serve, and to give his life a ransom for many."
THE NEW COVENANT. 235
THE BLIND MEN HEALED.
Mark x: 4:6-52. And they came to Jericho. And as he
was departing from Jericho, with his disciples, and a great
crowd, Bartimens, a bhnd beggar, the son of Timeus, sat by
the roadside, *'and when he heard that it was Jesus, the
Nazarene, he began to cry out, and say, "Son of David,
Jesus, have pity on me!" **And many reproved him,
charging him to be quiet; but he cried out much more, "Son
of David, have pity on me!" *^And Jesus stopped and said,
"Call him." And they called the blind man, saying to him,
"Take courage; arise, he calls you!" ^'^And throwing off his
mantle, he sprang up and came to Jesus. ^^And Jesus ad-
dressed him, and said, "What do you desire that I should do
to you?" The blind man said, "Rabbuni! That I may re-
ceive my sight." '-And Jesus said to him, "Go; your faith
has saved you. " And he immediately received his sight, and
followed him on the road.
Matthew xx: 29-34. And as they departed from Jericho,
a great crowd followed him. ^*^And, behold, two blind men,
sitting by the roadside, hearing that Jesus passed by, cried
out, saying, ''Pity us, Jesus, son of David!" ^^ And the crowd
reproved them, that they should be silent, but they cried the
more, saying, ''Piti/us, son of David!" "^"And Jesus stood,
and called them, and said, "What do you wish that I shall
do for you?" ^'^They say to him, "Master, that our eyes may
be opened." '^^And Jesus, being moved with pity, touched
their eyes, and they immediately received sight, and followed
him.
Luke xviii: 85-43. And it occurred, as he approached
Jericho, that a certain blind man sat by the roadside, beg-
ging, ^^and hearing a crowd passing along, he asked, "What
may this be?" ^^And they told [him], "Jesus, the Nazarene,,
236 THE NEW COVENANT.
passes by." ^^And he shouted, saymg, "Jesus, son of David,
pity me!" "^And those who were going by, reproved him,
that he should be silent; but he cried out much more, "Son
of David, pity me!" "^And stopping, he commanded him to
be led to him, and having approached, he asked him, ''^^ What
do you desire that I shall do to you?" And he said, "Master,
that I may receive sight." "^^And Jesus said to him, "Re-
ceive your sight; your faith has saved you." *''And instantly
he received sight, and followed him, glorifying God. And all
the people saw it and gave praise to God.
ZACCHEUS CONVERTED THE PARABLE OF THE LOANS.
Luke xix: 1-28. And he entered, and was passing
through Jericho; "and behold, a man named Zaccheus, a
chief tax-collector, and rich, "sought to see who Jesus was,
and could not, on account of the crowd, for he was of small
stature; *and he ran before, and climbed a mulberry tree, to
see him, for he was about to pass that way. ^And when
Jesus came to the place, he looked up, and said to him,
"Zaccheus, hasten down, for to-day I must abide in your
house." "^And he hastened down, and received him, rejoic-
ing. ^And all that saw it, comx)lained, saying, "He has gone
in to lodge with a sinful man." ^But Zaccheus, standing up,
said to the Master, "Behold, Master, the half of my posses-
sions I give to the poor, and if I have extorted anything from
any man, I restore four-fold." ^And Jesus said to him, "To-
day salvation has come to this house, since he, also, is a son
of Abraham. ^Tor the Son of Man has come to seek and to
save the lost."
^^And as they heard these things he proceeded, and spoke
a parable, because he was near Jerusalem, and they thought
rthat the reign of God was about to appear, immediately.
^Therefore, he said, "A certain nobleman went into a distant
THE NEW COVENANT. 23T
country, to receive for himself a kingdom, and return. *^And
he called ten of his slaves, and gave them ten minas, and said
to them, * Traffic till I come.' ^'But his citizens hated him,
and sent an embassy after him, saying, ' We are not willing
for this man to reign over us.' ^^And it occurred, on his re-
turn, having received the royalty, that he ordered those
slaves to be called to him, to whom he gave the silver, that
he might know what they had gained by traffic. ^''And the
first came near, saying, * Master, your mina has gained ten
minas.' "And he said to him, ' Well done, good slave, because
you have been faithful in very little, possess authority over
ten cities.' ^^And the second came, saying, ' Master, your
mina has made five minas.' ^^And he said, also, to this
one, ' Be thou, also, over five cities.' -''And the other came,
saying, 'Master, behold your mina, which I had laid up in a
napkin, -'for I feared you, because you are a harsh man; you
take up what you did not lay dowai, and reap what you did
not sow.' "He said to him, ' Out of your own mouth will I
judge you, evil slave ! You know that I am a harsh man,
taking up what I laid not down, and reaping what I did not
sow? -'^Why, then, did you not place my silver on the
[broker's] table, [so] that coming, I might have exacted the
same, with interest? -*And he said to those standing near.
Take the mina from him, and give it to him who has
[gained] the ten minas. "'And they said to him, ' Master,
he has ten minas.' -"' I tell you, that, to every one who has^
more shall be given : and from him who has not, even what
he has shall be taken. -'But bring hither these, my enemies,
w4io were not willing for me to reign over them, and slay
them in my presence.' " -^And having said these things, he.
went on before them, going up to Jerusalem.
238 I'HE NEW COVENANT.
JESUS RETIRES TO EPHRAIM.
John xi: 54-57. Jesus, therefore, no longer walked pub-
licly among the Jews, but dej)arted thence into the region
near the desert, into a city called Ephraim, and there re-
mained with the disciples. ^'^And the Jews' Passover was
near, and many went up to Jerusalem, out of the country, be-
fore the Passover, to purify themselves. ^'^Then they looked
for Jesus, and said to each other, standing in the temple,
"What do you think? Will he not come to the feast?"
•"'Now the high-priests and the Pharisees had commanded
that if any man knew where he was, he should show how
they might arrest him.
JESUS ANOINTED BY MARY.
Mark xiv: 3-9. And while he was in Bethany, as he re-
clined at table, in the house of Simon, the leper, a woman
came, having an alabaster flask of nard ointment, very costly,
[and] she broke the alabaster flask, and lavished [the oint-
ment] on his head. "'And some were displeased, [saying]
among themselves, "Why has this loss of ointment been in-
curred? Tor this ointment could have been sold for more
than three hundred denaries, and given to the poor." ^And
they censured her. But Jesus said, "Let her alone! Why
do you trouble her? She has done a beautiful work for me.
'For you always have the poor among you; and when you
choose you can do them good; but you do not always have
me. 'She has done what she could; she has anointed my
body beforehand, for the burial. 'And I tell you truly,
wherever the good news may be preached, in the whole
world, that, also, which this woman has done, shall be told
as her memorial."
Matthew xxvi: 6-13. And Jesus, having arrived in
THE NEW COVENANT. 239
Bethany, in the house of Simon, the leper, 'a woman came to
him, having an alabaster flask of ointment, of great value,
which she poured on his head, as he reclined. ^And when
the disciples saw it, they were displeased, saying, ^"For what
reason is this waste, for this [ointment] might have been sold
for much, and given to the poor. " ^°But Jesus perceived it,
and said to them, "Why do you disturb the woman? She
has wrought a good work for me. "I'or you always have the
poor among you, but you do not always have me. ^"For, as
she has lavished this ointment on my body, she has done it
to prepare me for burial, ^^Truly I tell you, wherever this
good news shall be preached, in the whole world, what this
woman has done, shall be told as her memorial."
John xii: 1-11. Therefore, six days before the Passover,
Jesus went to Bethany, where Lazarus was, whom Jesus
raised from [the] dead. "They, therefore, made him a sup-
per there, and Martha served, but Lazarus was one of those
that reclined with him. "Then Mary took a pound of very
costly nard ointment, and anointed the feet of Jesus, and
wiped his feet with her hair; and the house was filled with
the aroma of the ointment. "'"But," says one of the disci-
ples, that Judas Iskariot, who was about to betray him,
'♦'Why was this ointment not sold for three hundred denaries,
and given to the poor?" "Now he said this, not because he
cared about the poor, but because he was a thief, and having
the box, carried what was placed in it. 'Jesus therefore said,
"Let her alone; [it was] that she might keep it for the day of
my embalming. Tor you always have the poor with you,
but you do not always have me." ^A great crowd of the
Jews, therefore, knew that he was there; and they came, not
only on account of Jesus, but, also, that they might see
240 ^'^^' ^^^^^ COVENANT.
Lazarus, whom Jesus raised from the dead. ^'^And even the
high-priests consulted that they might kill Lazarus also; "be-
cause on his account many of the Jews went away, and be-
lieved in Jesus.
THE ENTRY INTO JERUSALEM, AND EVENTS PRE-
CEDING THE PASSOVER.
TIME— FOUE DAYS.
THE ENTRY INTO JERUSALEM.
Mark xi: 1-10. And when they approach Jerusalem,
to Bethphage and Bethany, near the mountain of the oHves,
he sends two of his disciples, "and says to them, "Go to the
village opposite you, and as soon as you enter it, you will
find a colt fastened, on which no man has yet sat; unfasten,
and bring him, "and, if any one say to you, ' Why do you
this?' reply, 'The Master needs him,' and immediately he
sends it again hither. " *And they went and found a colt fast-
ened at a door outside, in a cross-road; and they unfastened
him. ''And some of those standing there said to them, "Why
do you unfasten the colt?" ^And they said to them as Jesus
had said; and they allowed them. 'And they hring the colt
to Jesus, and throw their mantles on him, and he sat on him.
"And many spread their mantles on the road, and others
spread foliage which they had cut out of the fields. ^And
those going hefore, and those following, shouted, "Hosanna!
Blessed [is] he that comes in the name of the Lord! ^^And
Blessed [is] the coming reign of our father David. Hosanna
in the highest!"
242 ^'^^' ^'^-W^ COVENANT.
atthew xxi; l-9» And when they were near Jerusa-
lem, and came to Bethphage, by the momitain of the ohves,
then Jesus sent two disciples, 'saying to them, "Cjo to the
village opposite you, and you will immediately find an ass
tied, and a colt with her; unfasten, and bring to me; ^and if
any one say anything to you, say, ' The Master needs them,'
and he will send them immediately." ^But this occurred,
that the word spoken through the prophet might be fulfilled
saying,
'^"Say to the daughter of Zion,
' Behold, thy king comes to thee,
Meek, and riding on an ass,
Even on a colt, a foal of a beast of burden.' "
*And the disciples went and did as Jesus had directed, 'and
they led the ass, and the colt, and init the mantles over them,
and he sat on them. .'And a great part of the crowd spread
their aim mantles on the road, and others cut branches from
the trees, and scattered them along the road. ^And the
crowds that went before him^ and those that followed, shouted,
saying, "Hosanna to David's son! Blessed [is] he who
comes in the name of the Lord! Hosanna in the highest!"
John xii: 12-19. On the next day many people who
had come to the feast, when they heard that Jesus was coming
to Jerusalem, ^^took palm tree branches, and Went out to meet
him, .and cried out, sayivfi, "Hosanna! Blessed [is] he that
comes in the name of the Lord, even the king of Israel!"
"And Jesus, when he had found a young ass, sat on it, as it
is written,
^^"Fear not, daughter of Zion;
Behold the king comes,
Sitting on an ass's colt."
^•^Now his disciples understood not these things at the first;
THE NEW COVENANT. 243
but when Jesiis was glorified, then they remembered that
these things had been written about him, and that they did
these things to him. ^"Thereupon the crowd that was with him
testified that he called Lazarus out of the tomb, and raised
him from the dead. ^'On this account, also, many people
went and met him, because they heard that he had wrought
this sign. "Then the Pharisees said among themselves,
*'You see that you gain nothnig; see, the world has gone
away after him."
Luke xix: 29-40. And it occurred, as he drew near
Bethphage and Bethany, at the mountain which is called
Ohvet, he sent two of the disciples, '-'saying, "Go to the op-
posite village, entering which you will find a colt tied, on
which no man ever sat; unfasten, and bring him; '^and if
any one ask you, 'Why do you unfasten him?' answer
thus, 'The Master requires him.'" '"And those who were
sent, went away, and found it as he had said to them. ""And
as they- were unfastening the colt, his owners said to them,
"Why do you unfasten the colt?" "''And they said, ''Became
the Master requires him." '"And they led him to Jesus; and
they threw their mantles on the colt, and sat Jesus thereon,
^■^and as he went, they spread their mantles on the road, '"and
as he was approaching the descent of the mountain of the
olives, all the crowd of the disciples began to rejoice, and
praise God with a loud voice, for all [the] mighty works
which they saw% "'saying,
"Blessed [is] the king that comes in the name of [the]
Lord !
"Peace in heaven, and glory in the highest!"
''^And some of the Pharisees among the crowd said to him,
"Teacher, rebuke your disciples." *'And he answered and
244 THE NEW COVENANT.
said, "I tell you that if these should be silent, the stones
would cry out."
THE LAMENTATION OVEE JERUSALEM.
Luke xix: 41-44. And as he drew near and saw the
city, he wept over it, ^"saying, ''Oh, that you, even you, had
known, at this day, the things that relate to peace; but now
they are hidden from your eyes ; "^^for days will come on you,
when your enemies will throw a rampart around you, and
circumvallate you, and press you on every side, **and will
level you with the ground, and your children in you, and
they will not leave in yon stone upon stone, because you did
ijot know the season of your visitation. "
THE BROKEES DRIVEN FROM THE TEMPLE.
Matthew xxi: 10-16. And w^hen he had entered Jerusa-
lem, all the city was agitated, saying, "Who is this?" ^^And
the crowds answ^ered, "This is Jesus the prophet, from
Nazareth, in Gahlee." ^"And Jesus entered the temple, and
drove out all those that sold and bought in the temple, and
overturned the brokers' tables, and the seats of the dove-
sellers; ^^and he said to them, "It is Avritten,
My house shall be called a house of prayer,'
But you make it a robbers' den."
"And [the] blind and lame came to him in the temple, and
he healed them. ^'But Vv4ien the high-priests and scribes saw
the wonders that he did, and the children that were crying
in the temple, and saying, "Hosanna to the son of David!"
they were angry, and said to him, ^'"Hear you what these
are saying?" And Jesus said to them, "Yes; have you never
read, ' Out of the mouths of infants and nurselings thou
hast perfected praise?' "
Mark xi: 15-17. And they came to Jerusalem; and he
THE NEW COVENANT. 245
went into tlie temple, and began to drive out those selling
and buying in the temple, and overturned the brokers' ta-
bles, and the seats of the dove-sellers ; ^"and would not per-
mit any one to carry a vessel through the temple. ^^And he
taught, and said to them, "Is it not written, * My house shall
be called a house of prayer for all nations?' But you have
made it a robbers' den. "
Luke xix: 45-1:6. And he entered the temple, and be-
gan to cast out those that sold, ''saying to them, "It is writ-
ten,
" 'And my house shaU be a house of prayer,'
But you have made it a robbers' den. "
JESUS GOES TO BETHANY.
Mark xi: 11. And he entered Jerusalem, [and went] into
the temple; and when he had looked around on all things, it
being near evening, he went out to Bethany, with the twelve.
Matthew xxi : 17. And he left them, and went out of
the city to Bethany, and lodged there.
THE BARKEN FIG TREE.
Mark xi: 12-14. And on the next day, as they were com>
ing from Bethany, he was hungry ; ^'^and observing a fig tree
at a distance, having foliage, he went to search if, perchance,
he could find fruit on it, for it was not yet the season for
figs. And having come to it he found nothing but foliage.
"Then he said to it, "Let no man eat fruit from you to the
tBon." And his disciples heard it.
Matthew xxi: 18-22. And returning to the city in the
morning, he was hungry; ''^and seeing a solitary fig tree on
Matt, xxi: 19. Says Trench: "Forever, in E. V., is an evident mistransla-
tion. This forever has its merciful limitation, when we come to transfer the
246 THE NEW COVENANT.
the road, he went to it, and found nothing on it except fo-
hage, and he said to it, "Let no fruit be produced by you to
the seon;" and the fig tree immediately withered. "'^And
when the disciples saw it, they were astonished, saying,
"How soon the fig tree withered!" "^And Jesus answered,
and said to them, "Truly, I say to you, if you have faith un-
disturbed by doubt, you will not only do what has been done
to the fig tree, but also, if you say to this mountain, 'Be
lifted, and cast into the lake,' it will be done; "and all things
that you ask in j)rayer, believing, you shall receive."
Mark xi; 20-20. And as they passed along in the morn-
ing, they saw the fig tree withered away from the roots.
'^And Peter, remembering, says to him, "Kabbi, behold the
fig tree which you cursed, is withered away!" "^And Jesus,
ansAvering, says to him, "Have faith in God; ^^truly, I say
to you, that whoever may say to this mountain, ' Be raised,
and hurled into the lake! ' and rot doubt in his heart, but be-
lieve that what he says will occur, he shall have it. "^For this
reason, I say to you, all things, whatever, you pray for, and
desire, believe that you receive, and you will have them.
^^And when you stand praying, forgive, if you have anything
against any one, that your Father in the heavens may also
forgive your offenses. "
THE SCRIBES AND PHARISEES SEEK TO DESTROY JESUS.
Mark xi: 18-19. And the high-priests and the scribes
heard it, and considered how they might destroy him ; for
curse from the tree to that of which the tree was as a living parable ; a limita-
tion M'hich the word itself favors and allows. * * * None shall eat fruit
of that tree till the end of the present ceon, not until these times of the Gen-
tiles are fulfilled."
Maek xi : 2G. Verse 26 is not in S. or V : "But if you do not forgive, neither
will your Father in the heavens forgive your offences."
THE NEW COVENANT. ^47
they feared him, because all the crowd was astonished at his
teaching. ^^And whenever evening came, tli&ij went out of
the city.
Luke xix: 47-4:8. And he continued teaching in the
temple, daily; and the high-priests, and the scribes, and the
chiefs of the people, sought to destroy him. ^'^And they could
not find how to do it, for the people all hung upon him, to
hear him.
CHRIST ANSWERS THE PRIESTS THE PARABLES OF THE VINEYARD,
AND THE MARRIAGE FEAST.
Mark xi: 27-33. And they come again to Jerusalem.
And as he was walking about in the temple, the high priests,
and scribes, and presbyters came to him, and said to him,
**"By what authority do you these things? Or, who gave
you this authority to do these things?" ""And Jesus said to
them, "I will ask you one question, and answer me, and I
will tell you by what authority I do these things : "'Mohn's
immersion — whence was it; from heaven, or from men? An-
swer me." -^^A-iid they debated among themselves, saying,
"If we say, ' From heaven,' he will say, ' Why then did you
not believe him?' But if we say, ' From men,' they feared
the people; for all held that John was truly a prophet. ''And
they say to Jesus, "We do not know;" and Jesus says to them,
"Neither do I tell you by what authority I do these things."
*
Mark xii: 1-12. And he began to address them in para-
bles: "A man planted a vineyard, and placed a hedge
around it, and digged a wine-press, and built a tower, and let
it to husbandmen, and left the country. "And at the season
he sent a slave to the husbandmen, that he might receive
from the husbandmen of the fruits of the vineyard. 'But
they seized him, and stripped him, and sent him away empty.
248 ' '^HE NEW COVENANT.
*But, again, he sent another slave to them, and him they
wounded in the head, and disgracefully treated. ^And he
sent another, and him they killed, and many others — they
beating some, and killing some. '^He had yet one beloved son.
He sent him to them, last, saying, * They will regard my son.'
^But those husbandmen said among themselves, ' This is the
heir; come, let us kill, him, and the inheritance will be ours.'
^Then they seized him, and killed him, and cast him out of
the vineyard. ^What, therefore, will the master of the vine-
yard do? He will come and destroy the husbandmen, and
give the vineyard to others. ^^Have you not read even this
Scripture?
" *A stone which the builders rejected.
Has become the head of a corner ;
"This was from the Lord,
And it is wonderful in our eyes.' "
^^And they sought to arrest him, but they feared the crowd,
for they knew that he had spoken the parable against them.
And they left him, and went away.
Matthew xxi: 23-4:6. And when he had entered the
temple, the high-priests and presbyters of the people came to.
him, as he was teaching, and said, "By what authority do
you these things? and who gave you this authority?" "^And
Jesus answered and said to them, "I also will ask you one
question; which, if you will answer me, I will also tell you
by what authority I do these things : -^The immersion of
John — whence was it, from heaven, or from men?" And
they debated among themselves, saying, " If we say, 'From
heaven,' he will say to us, ' Why, then, did you not believe
him?' ^'^But if we should say, * From men,' we fear the
crowd, for all regard John as a prophet." ""And they an-
swered, and said to Jesus. "We do not know." And Jesus
THE NEW COVENANT. 249
said to them, "Neither do I tell yon by what authority I do
these things. -^But what think you: A man had two sons.
He came to the first, and said, ' Child, go work to-day in the
vineyard.' "^And he answered and said, ' I [go], sir'' but went
not. "^And coiimig to the other, he said just the same. And he
answered and said, ^Iivill 7iot.' Afterward he repented and went.
'^Which of the two did the Father's wiU?" They say, ''The
last;'' Jesus says to them, "Truly, I say to you, that the tax-
collectors, and the courtesans go into the reign of God before
you. ^"For John came to you in the way of righteousness,
and you beheved him not; and the tax-collectors and the
courtesans believed him; yet you, w^hen you had seen, re-
pented not afterwards, so as to believe him.
*^"Hear another parable: There was a man that was a
householder, who planted a vineyard, and surrounded it with
a hedge, and digged a wine-press in it, and erected a tower,
and let it out to husbandmen, and left the country. ^*And
when the time of fruits approached, he sent his slaves to the
husbandmen, to receive the fruits of it. ^'And the husband-
men took his slaves, — one they beat, another they killed, an-
other they pelted with stones. '^"And again he sent other
slaves, more than the first, and they did in like manner to
them. ^^And afterwards he sent his son to them, saying,
'Tliey will regard my son.' ^^But the husbandmen, when
they saw the son, said among themselves, ' This is the heir;
come, let us kill him, and retain the inheritance.' ^^And they
took him, and cast him out of the vineyard, and killed him.
^'^When, therefore, the master of the vineyard comes, what
Avill he do to those husbandmen?" "They reply to hiin,
*'He will ignominiously destroy those wretched men, and will
let out the vinevard to other husbandmen, who will render to
Matt, xxi: 31. S. says "first," and V. says "last.
250 '^HE JSIEW COVENANT.
him the friiits m their seasons." *"Jesus says to them, "Did
you never read in the Scriptures,
" ' A stone which the builders rejected,
The same became head of a corner;
This was from the Lord,
And it is wonderful in our eyes?'
'**^I say to you that on account of this, the reign of God
shall be taken from you, and shall be given to a nation
producing the proper fruits." *'And when the chief
priests and Pharisees heard his parables, they knew that he
referred to them. *^But when they sought to seize him, they
feared the crowds, since they regarded him as a prophet.
Matthew xxii: 1-14. And Jesus answered and spoke to
them in parables, again, saying, ""The reign of the heavens
resembles a man who was a king, who prepared a marriage-
feast for his son. "And he sent his slaves to call those who
were invited to the marriage-feast, and they refused to come.
*Again he sent other slaves, saying, ' Tell those that have
been invited, "Behold, I have prepared my dinner; my oxen
and f atlings have been killed ; and all is ready ; come to the
marriage feast." ' ^But they, unheeding, went away, one to
his own farm, and one to his trafi&c, "and the remainder
seized his slaves, and insulted, and killed them. 'And the
king was angry, and sent his armies, and destroyed those
murderers, and burned their city. Then he says to his
slaves, ^' The marriage feast is ready, but those that were in-
vited were not worthy. ''Go, therefore, into the partings of
the highways, and invite to the marriage-feast as many as
you may find.' ^''And those slaves went out into the high-
Matt. xii : 44. The most ancient MSS. omit verse 44 : "And whoever falls
on this stone shall be broken, but it will crush him to pieces on whom it shall
fall."
THE NEW COVENANT. 251
ways, and brought together all that they met, evil and good,
and the bride-chamber was full of guests. "And when the
king entered to view the guests, he saw a man not clothed in
a marriage-garment; ^^and he says to him, 'Comrade, how
came you here, not wearing a wedding-garment?' And he
was speechless. ^The king then said to his servants, ' Bind
his feet and hands, and take him, and cast him into the
darkness outside ; there shall be the weeping and the gnash-
ing of the teeth;' "for many are invited, but few selected."
Luke XX : 1-20. And it occurred, on one of the days, a&=
he taught the people in the temple, and preached the good
news, the high-piiests, and the scribes, and the presbyters
came up, "and spoke, saying to him, "Tell us by what author-
ity you do these things ; or, who is he that gave you this au-
thority?" ^And he answered, and said to them, "I also will
ask you a question, and answer me : *the immersion of John,
Avas it from heaven, or from men?" ^And they debated
among themselves, saying, "If we should say, 'From heaven,'
he will say, ' Why did you not believe him ? ' 'And if we
should say, ' From men,' all the people will stone us, for they
are persuaded that John was a prophet." 'And they an-
swered that they did not know whence [it was]. ^And Jesus
answered and said to them, "Neither do I tell you by what au-
thority I do these things."
''And Ije began to speak this parable to the people : "A man
planted a vineyard, and leased it to husbandmen, and left the
country for a long time. ^"And at the season he sent a slave
to the husbandmen, that they should give him of the fruit of
the vineyard. But the husbandmen beat him, and sent him
away empty. "And again he sent another slave, but they
beat him also, and disgracefully treated him, and sent him
away empty. ^"And again, he sent a third, but they wounded'
252 ^^^ ^^^^^' COVENANT.
this one, and cast him out. ^^And the master of the vine-
yard said, 'What shall I do? I will send my son, the be-
loved; possibly they will respect him.' "But when the hus-
bandmen saw him, they reasoned among themselves, saying,
* This is the heir; let us kill him, that the inheritance may be
ours!' ^'And they cast him out of the vineyard, and killed
him. What then will the master of the vineyard do to them ?
^^He wiU come and destroy these husbandmen, and give the
vineyard to others." And when they heard it, they said,
" Let it not be." ^'And he looked on them and said, *'What,
then, is this that is written?
" *A stone which the builders rejected.
Has become head of a corner.'
^®" Whoever falls on that stone, will be bruised; but on
whomsoever it may fall, it will grind him to dust."
^®In that very hour the scribes and high -priests sought to
lay hands on him, but they feared the people ; because they
perceived that he spoke this parable concerning them.
JESUS REPLIES TO THE HERODIANS.
Luke XX : 20-26. And they watched him, and sent spies
who feigned themselves to be just, that they might seize a
word, in order to deliver him up to the control and authority
of the governor. -^And they questioned him, saying, "Teacher,
we ktiow that you speak and teach correctly, and do not ex-
cept persons, but teach the way of God in truth; "is it lawful,
or not, for us to give tax to Kaisar?" -^But he perceived their
craftiness, and said to them, ^*"Show me a denary." And
they showed a den an/ to him; and he said, "Whose likeness has
it, and whose inscription?" -^And they said, "Kaisar's."
And he said to them, "Eetum Kaisar's things to Kaisar,
-and God's things to God." ^^And they could not take hold
THE yEW COVENANT. 253
of the saying before the people, and they wondered at his
answer, and were silent.
Matthew xxii: 15-22. Then the Pharisees went and
consulted how they might entrap him in [his] speech. ^®And
they send to him their disciples, with the Herodians, saying,
"Teacher, we know that yon are true, and teach the way of
God in truth, and care for no one, for you regard not the
person of men. ^'Tell us, therefore, what you think: is it law-
ful to pay tax to Kaisar, or not?" ^^But Jesus perceived
their evil intent, and said, "Hypocrites! why do you tempt
me? ^^Show me the tax-money." And they handed him a
denary. -"And he says to them., "Whose likeness is it, and
whose inscription?" -^They say to him, "Kaisar's." Then
he says to them, "Return Kaisar's things to Kaisar, and
God's things to God." "And when they heard it, they
wondered, and left him and went their way.
Mark xii: 13-17. Then they send to him certain of the
Pharisees, and of the Herodians, to entrap him in conversa-
tion. "And when they had come, they say to him, "Teacher,
we know that you a.re true, and care for no one; for you look
not to the appearance of men, but teach- the way of God in
truth. Is it lawful, or not, to give tax to Kaisar? ^'Should
we give, or should we not give?" But he, seeing their
hypocrisy, said to them, "Why do you tempt me? Bring mc
a denary, that I may see it," ^''And they brought it. And
he says to them, "Whose likeness is this, and whose inscrip-
tion?" And they said to him, "Kaisar's." And Jesus said to
them, ""Render Kaisar's things to Kaisar, and God's things
to God." And they greatly wondered at him.
JESUS REPLIES TO THE SADDUCEES THE RESURRECTION.
Mark xii: 18-27. And the Sadducees, who say there is no
254 ^^^ iVi;TI^ COVENANT.
resurrection, eameto him, and asked him, saying, "^^Teacher,
Moses wrote to us, 'If a man's brother die, and leave a
wife behind, and leave no children, that his brother should
take his wife, and raise up offspring to his brother.' ^There
were seven brothers; and the first took a wife, and dying, left
no offspring. -^And the second took her, and died, leaving
no offspring behind; and in like manner the third, "and the
seventh [and] left no offspring. Last of all the woman, also,
died. "^In the resurrection whose wife of them shall she be,
Make xii: 18-27; Luke xx: 27:40; Matt, xxii: 23-33. "The resurrection."
These passages teach that : 1. All mankind are raised ; "^Ae (Zead are raised."
2. All the dead are immortal. "Neither can they die any more." 3. They are
"angels." 4. They are like God in character. 5. They must be holy and happy
forever, as all are immortal, godlike, angels.
The objection sometimes offered to this view is in the phrase Luke uses, but
that the other evangelists do not : "They w^hich shall be accounted worthy to
obtain that aion." But this phrase is a reply to the Pharisees who denied
that some would be deemed worthy to rise. Jesus having said that all will
rise, says they "having been accounted worthy," {kataxiothentes) are immor-
tal and holy. The lexicographers define this word thus : Donnegan, "To deem
worthy, to honor, to esteem, to desire, to sue for." Greenfield, "To account
worthy, to esteem fit." Dr. George Campbell thus translates it: "But among
them who shall be honored to share in the resun-ection and the other world."
That he taught the doctrine of a imiversal rising into holiness, is evident
from verse 33. "And when the multitude heard this, they were astonished at
his doctrine." What astonished them? In his audience were: 1. Pharisees
who believed in partial salvation. Had he taught that, he would not have as-
tonished them. 2. Sadducees, who denied the resurrection. Had he taught
that, he would not have astonished tliera. 3. Heathen, who believed in a par-
tial salvation. Had he taught endless punishment for a portion of mankind,
he would not have astonished them. The only doctrine that could have as-
tonished all these classes, was the resurrection of all souls to holiness and
happiness. He taught something new, and different to what all these classes
received. Universal salvation is the only possible view different from the
doctrines of all these. Hence Jesus warned his hearers against the old ideas.
"Then Jesus said imto them, Take heed, and beware of the leaven of the Phari-
sees and of the Sadducees. Then understood they how that he bade them not
beware of the leaven of bread, but of the doctrine of the Pharisees and of the
Sadducees." Matt, xvi: 6-12. The Pharisees taught the resurrection of a part
of the human family to holiness and happiness ; the Sadducees taught no
resurrection ; Jesus warned his disciples against both. The only other doctrine
is the resurrection of all to holiness and happiness.
He rejected the teachings of all these, and taught that the resurrection con-
dition is one of universal holiness.— See 1 Cor. xx: 58.
THE NEW COVENANT. 255
for the seven had her as wife?" -* Jesus said to them, "Do you
not err through this, that you do not know the Scriptures,
nor the power of God? -Tor when they rise from the dead,
they neither marry, nor are given in marriage, but are as
angels in the heavens. ^''But concerning the dead, that they
are raised, have you not read in Moses' book how God spoke
to him at the bush, saying, 'I [am] the God of Abraham, and
the God of Isaak, and the God of Jacob?' -'He is not the
God of [the] dead, but of [the] hving. You greatly err."
Luke XX : 27-4:0. And certain of the Sadducees, who say
that there is no resurrection, came to him, and asked him,
^^saying, "Teacher, Moses wrote to us, 'If a man's brother,
having a wife, die, and be childless, his brother should take
the wife, and rear offspring to his brother.' -''Now there were
seven brothers, and the first took a wife, and died childless ;
""and the second, ^^and the third took her m like manner;
also, the seventh, and died, and left no children. ""At last
the woman also died. '^^In the resurrection, therefore, whose
wife of them is she? For the seven had her as wife."
"And Jesus said to them, "The sons of this geon marry,
and are given in marriage; ^'but those accounted worthy
to attain that seon and the resurrection of the dead, neither
marry nor are given in marriage, ^"^nor can they die any more;
because they are equal to the angels, and are sons of God,
being sons of the resurrection. ^'But that the dead are
raised, even Moses revealed at the bush, when he called the
Lord, 'the God of Abraham, and the God of Isaak, and the
God of Jacob.' ^^Now he is not God of [the] dead, but of [the]
living, for aU are alive to him." ^^Then some of the scribes
replied and said, "Teacher, you have well spoken;" *"for
they dared not question him any more.
256 THE NEW COVENANT.
Matthew XXii: 23-33. And on that day Sadducees came,
saying, "There is no resurrection," and they asked him, saying,
"-^Teacher, Moses said: 'If a man die, having no children,,
his brother shall marry his wife, and rear offspring to his
brother.' '^Now there ivere seven brothers with us, and the
first married and died, and having no offspring, left his wife
to his brother, "'^likewise also, the second, and the third, till the
seven. -'And after them all the woman died. -^In the resur-
rection, therefore, whose wife of the seven will she be? For
they all had her." ^^But Jesus answered and said to them,
"You err, not knowing the Scriptures, nor the power of God;
'"for in the resurrection they neither marry nor are given in
marriage, but are as angels of (iod in the heaven. ''^But have
you not read what was spoken [by God] to you, about the
resurrection of the dead, saying, ""'I am the God of Abraham,
and the God of Isaak, and the God of Jacob?' He is not [the
God] of [the] dead, but of [the] living. " '^"And when the
crowds heard [this] they were astonished at his teaching.
JESUS KEPLIES TO THE PHARISEES.
Mark xii: 28-34. And one of the scribes came, and
heard them disputing, and perceiving that he had answered
well, asked him, "Which is the first command of all?"
"Mesus replied, "The first is, 'Hear, 0 Israel, the Lord our
God, the Lord is one, ""and thou shalt love the Lord thy
God with all thy heart, and with all thy mind, and with all
thy life, and with aU thy strength.' "'The second is this,
'Thou shalt love thy neighbor as thyself.' There is no other
command greater than these." '^"And the scribe said to him,
"Eight, Teacher, you speak in truth, for he is one, and there
is none but he ; ''Wid to love him with all the heart, and aU the
understanding, and* all the strength, and to love your neigh-
bor as yourself, is abundantly more than all v/hole burnt
THE NEW COVENANT. 257
offerings and sacrifices." ^*And when Jesus saw that he
answered discreetly, he said to him, "You are not far from the
reign of God." And no one presumed to question him further.
Matthew xxii: 3.4-4:0. And the Pharisees, when they
heard that he had silenced the Sadducees, assembled. ^'And
one of them, a lawyer, asked him a question, to try him,
■''^''Teacher, which is the great command in the law?" ^^And
he said to him, 'Thou shalt love the Lord thy God with all
thy heart, and with all thy hfe, and with all thy mind';
"^'this is the great and first command; "^^and the second is
similar: 'Thou shalt love thy neighbor as thyself.' *°The
whole law and the prophets are suspended on these two
commands."
JESUS, THE MESSIAH.
Matthew xxii: 41-46. And while the Pharisees were
assembled, *' Jesus asked them, saying, "What do you think
concerning the Christ? Wliose son is he?" They say to him,
"David's." ^'He says to them, "-How then does David, by
the spirit, call him Master, saying,
44<< ("phe Lord said to my Lord,
"Sit thou at my right hand.
Till I make thine enemies a footstool of thy feet.' "
''•'"If David, then, calls him Lord, how is he his son?"
''"And no one could answer him a word, nor dared any one
from that day interrogate Jiim anymore.
Mark xii: 35-37. And, while teaching in the temple,
Jesus answered and said: "Why do the scribes say that the
Christ is David's son? ^^David himself said by the Holy
Spirit,
MAKKxii:30. In the original Hebrew, Ps. ex : 1-11, "Jehovah said to my
Master." Bub Mark proljably quoted from the Greek Septuag:int version of
the Psalms.
258 ^^^ ^^^^^ COVENANT.
<' 'The Lord said to my Lord,
"Sit thou at my right hand,
Till I make thine enemies a footstool of thy feet.' "
'^"David himself calls him Lord, and how is he his son?"
And the great crowd gladly heard him.
Luke XX : 41-4:4. And he said to them, "How do they
say that the Christ is David's son? ^^For David himself
says, in [the] Book of Psalms,
" 'The Lord said to my Lord,
"Sit thou at my right hand,
*^Till I make thine enemies a footstool of thy feet.' "
**"David, therefore, calls him Lord, and how is he his son?"
JESUS REPROVES THE PHARISEES.
Mark xii: 38-40. And he said to them in his teaching,
''Beware of those scribes who desire to walk about in long
robes, and covet salutations in the markets, "^and the prin-
cipal seats in the synagogues, and the chief couches at feasts;
*"who plunder the widows' houses, and pray long for display;
they will receive a heavier judgment."
Luke XX : 45-47. And in the hearing of all the people he
said to his disciples, ^'^"Beware of the scribes who desire to
walk in long robes, and love salutations in the markets, and
the principal seats in the synagogues, and the chief places at
feasts ; *^who devour widows' houses, and pray long for a dis-
play; these will receive greater judgment."
Matthew xxiii: 1-39. Then Jesus spoke to the crowds,
and to his disciples, ^saying, "The scribes and the Pharisees
sit on Moses' seat; "therefore, everything they tell you, do
and observe ; but do not according to their w^orks, for they
say, and do not. *For they hindi fjreat [and] heavy burdens on
men's shoulders, but they tJumselves will not lift a finger to
move them. 'But they do all their works to be seen by men.
THE NEW COVENANT. 259
For they widen their prayer-fillets, and enlarge their fringes,
"and love the ujjper couch in the feasts, and the principal
seats in the synagogues, "and the salutations in the markets,
and to be called by men, 'Rabbi.' ^But be you not called
'Rabbi', for one is your Teacher, and you are all brothers.
-'And call no man on earth your father, for one is your
Father, [even] he who is in heaven. ^"Neither be you called
leaders, because your Leader is one, the Christ. "But the
greater among you shall be your servant. ^^And whoever
shall exalt himself, will be humbled, and whoever shall
humble himself, will be exalted.
^^"But alas for you, scribes and Pharisees, hypocrites! for
you shut up the reign of the heavens before men ; for you
enter not, nor do you permit them to enter, who are en-
tering.
^^"Alas for you, scribes and Pharisees, hjrpocrites! because
you ransack sea and land, to make one proselyte, and when
he is made, you make him a son of Gehenna doubly more
than yourselves.
^^"Alas for you, blind guides! who say, 'Whoever shall
swear by the temple, it is nothing; but he is bound who shall
swear by the gold of the temple. ' ''Fools and blind ! for
which is greater, the gold, or the temple that consecrated the
gold? ''And 'to swear by the altar, it is nothing; but whoever
shall swear by the gift that is upon it, he is bound.' ''Ye
Wind ! for which is greater, the gift, or the altar that conse-
crates the gift? '"He who swears by the altar, swears by it,
Matthew xxiii: 14. S and V omit.
Matt, xxiii : 15. "Son of Gehenna." Lookin? upon the smoking valley, and
thinking of its coiTuptions and abominations, to call a man a "child of Ge-
henna," was to say that his heart was corrupt and his character vile, but it no
more indicated a place of woe after death, than a resident of New York would
imply such a place by calling a bad man a child of the Five Points.
260 THE NEW COVENANT.
and by all the things upon it. "^And he who swears by the
temple, swears by it, and by him who inhabits it. ^^And
he who swears by the heaven, swears by God's throne, and
by him who sits upon it.
"^"Alas for you, scribes and Phaiisees, hypocrites! because
you tithe the mint, and the dill, and the cummin, and leave
the weightier [things] of the law undone, the judgment, the
compassion, and the faith. But you ought to do these, and
not omit those. "^Blind guides ! that filter out the gnat, and
swallow the camel.
*^"Alas for you, scribes and Pharisees, hypocrites! because
you cleanse the outside of the cup and the dish ; but inside
they are full of greed ajid injustice. -'^Blind Pharisee! first
cleanse the inside of the cup and the dish, that the outside
may become clean also.
"^''Alas for you, scribes and Pharisees, hypocrites! for you
are like whitewashed tombs; theij indeed appear beautiful
outwardly, but within are full of dead men's bones, and all
uncleanness. -^Thus, also, do you appear to men outwardly
just, but inwardly you are full of hypocrisy and lawlessness.
^^Alas for you, scribes and Pharisees, hypocrites ! because
Matt, xxiii: 23. "Judgment, and the faith." "By jttdgmenUs meant, not
justice— that is, 'giving to all their just dues' {Barnes), for the original word
never bears this significance in the New Testament— but spiritual cUscrimi-
aation. Our English version exactly represents the spirit of the original. The
Pharisees, by their casuistry, showed an utter lack of capacity to judge of
moral and spiritual things. Comp. Luke xii: 57; John vii: 24. Mercy is the
exercise and manifestation of sympathy and good-will to all mankind, espe-
ciallv the suffering and the sinful, precisely the opposite of the proud and un-
charitable disposition of Pharisaism. * * * For illustrations of their lack
of mercy, see Luke vii: 39; John viii: 3-5. Faith is not equivalent here to
fidelity, as some of the commentators interpret it. So to render it is to miss
entireiy the spiritual meaning of Christ's words. Our English version renders
the original correctly. The whole passage is interpreted by Micah vi: 8 and
Hoseaxii:6. Clear spiritual disc eminent, love to one's neighbor, humble
^nt.sfm r;of7— these are the important matters of the law. Comp. 1 Tim. i:
b."— Abbott.
THE NEW COVEXANT. 261
yon build the tombs of the prophets, and decorate the monu-
ments of the just, ^''and say, 'Had we been in the days of our
fathers, we would not have been partakers with them, in the
blood of the prophets!' "^You thus testify against yourselves,
that you are the sons of those who killed the prophets. '"And
you will fill up your fathers' measure. ^^Serpents ! broods of
vipers! how can you escape the judgment of Gehenna?
'■•Because of this, behold, I send prophets and wise men and
scribes to you; some of them you will kill and crucify, and
others yon will scourge in your synagogues, and pursue from
city to city ; "'so that upon you shall come all the righteous
blood shed upon the earth, from the blood of Abel the just,
to the blood of Zachariah, son of Barachiah, whom you killed
between the temple and the altar. '^"Truly, I tell you, all
these things shall come upon this generation.
^'"Jerusalem, Jerusalem, that kills the prophets, and stones
those sent to her ; how often have I desired to gather your
children, as a bird gathers her brood under the wings ; and
you were unwilling! ^Behold, your house is left to you;
^^for I tell you you will not see me from now till you shall
say, 'Blessed [is] he that comes in the name of the Lord!' "
Matt, xxxiii. 33. "Judgment of Gehenna." This verse undoubtedly refers
to the literal destruction that soon after befell the Jewish nation, when six
hundred thousand experienced literally the condemnation oi" Gehenna, by per-
ishing miseraJily b\ fire and sword. The next words explain their doom.
This was long before prophesied by Jeremiah (chapter xix) : "Then came
Jeremiah from Tophet, whither the Lord had sent him to prophesy; and he
stood m the court of the Lord's house, and said to all the people, Thus saith
the Lord of Hosts, the God of Israel, Behold, I will bring upon this city, and
upon all her towns, all the evil that I have pronounced against it ; tjecause they
have hardened their necks, that they might not hear my words." Isaiah has
reference to the same in chapter Ixvi : 24 : "And they shall go forth, and look
upon the carcasses ol the men that have transgressed against me; for their
worm shall not die, neitlier shall their fire be quenched, and they shall be an
abhorring unto all flesh " This explains the "unquenchable fire" and the 'un-
dying worm. " They are in this world.
2(J2 THE NEW COVENANT.
JESUS PRAISES THE WIDOW's OFFERING.
Mark xii: 41-44:. And he sat opposite the treasury, and
observed how the crowd cast money into the treasury; and
many rich ones cast in much. ^'And one poor widow ap-
proached and cast in two lepta, that is, a quadrans. ^'^ And he
called to his disciples, and said to them, "Truly I tell yoii
tliat this poor widow has cast in more than all those who are
ca,sting into the treasury ; "for they all cast in of their sur-
plus, but she, out of her poverty, cast in all that she had,
her whole living."
Luke xxi: 1-4. And he looked up and saw the rich men
casting their gifts into the treasury, "and he saw a certain
poor widow casting therein two lepta. And he said, "Truly,
I say to you, that this poor widow has cast in more than they
all. ^For they all have deposited out of their surplus, but
she, out of her penury, deposited all that she had."
JEWISH GREEKS DESIRE TO SEE JESUS.
John xii: 20-50. And there weVe certain Greeks among
those that went up to worship during the feast ; "Hhese, there-
fore, came to Philip, of Bethsaida of Galilee, and asked him,
saying, "Master, we wish to see Jesus." "Philip comes and
tells Andrew; Andrew and Philip ro;//^' and they tell Jesus.
'^And Jesus answers them, saying, "The hour has come that
the Son of Man should be glorified. -'Truly, truly, I tell you,
unless the grain of wheat, sown in the ground, die, it remains
Mark xii: 42; Luke xxi: 42. Leptn, qi(adraii.<<. The smallest Jewish coin,
meaning a tish-scale. A lepton was abont two mills.
"Two mites, two drops, yet all her house and land,
Fall from a steady heart, though trembling hand;
The others' wanton wealth foams high and brave:
The others cast away— she only g&.ve"—Ric?iar(l Crasliaui.
THE NEW COVENANT. 263
alone; but if it die, it yields much fruit. "'He that loves his
hfe, loses it; and he that hates his life, in this world, shall
keep it to asonian life. -®And if any man will serve me, let him
follow me; and where I am, there, also, shall my servant be;
and if any man will serve me, the Father will honor him.
''Now my soul is troubled; and what shall I say? Father,
save me from this hour! But on this account I came to this
hour. -^Father, glorify ///// name!" Thereupon a voice re-
phed out of heaven, "I have both glorified, and will again
glorify it!" "'Then the crowd that stood by, and heard it,
said, "It was thunder!" Others said, "An angel spoke to
him." '^ Jesus answered and said, "This voice has come, not
on my account, but on your account. '^'Now is this world's
crisis. Now will the prince of this world be expelled.
''"And I, if I be raised from the earth, will draw all men
and thin(/s to myself. " ^^Now he said this, signifying by what
death he was about to die. ''^Therefore tlie crowd answered
him, "We have heard from the law that the Christ remains
to the aeon ; and how say you that the Son of Man must be
raised? Who is this Son of Man?" '^'^Jesus, therefore, said
to them, "Yet a little while the light is among you. Walk
while you have the light, that darkness may not overtake
you; and he who walks in the darkness knows not where he
goes. "^ While you have the light, believe in the light, that
you may become sons of light." These things spoke Jesus,
and he went away, and was concealed from them. ''But
John xii: 25. S. has "destroys," V., "loses."
John xii; 31. "Now is this world's judgment;" not as in E. V., "Now is the
judgment of this world." The word ATi.si.s-, here rendered judgment, will be
accurately understood, in this place, if merely clothed in its English form, cri-
sis, and left untranslated. It is allowed on all hands, that Jesus did not mean
that sentence of condemnation was then pronounced upon the world. But a
crisis had come, when light should triumph over darkness, good over evil.
264 THE NEW COVERS ANT,
though he had wrought so many signs in their presence, they
did not beheve in him, "Hhat the word of Isaiah, the prophet,
might be fulfilled, in which he said,
"Lord, who has believed our report.
And to whom has the arm of the Lord been revealed?"
^'^On this account they could not believe, because Isaiah
said again,
4o» j-rpj^jg people] has blinded their eyes, •
And hardened their heart,
So that they should not see with their eyes,
Nor understand with their heart,
And turn, and I should heal them."
''^Isaiah said these things, because he saw his glory, and
spoke concerning him. ^'Nevertheless, many of the rulers
also believed on him, but did not acknowledge [it] on account
of the Pharisees, so that they might not be excommunicated
from the synagogues. *^For they loved the glory of men
more than the glory of God. ^^But Jesus cried, and said,
"He that believes on me, believes not on me, but on him that
sent me; *^and he who sees me, sees him who sent me. '''^I
have come into the world, alight, so that he who beheves in
me may not remain in darkness. *"And if any one hears my
words, and keeps them not, I judge .him not; for I came not
to judge the world, but to save the world. ''*He that rejects
me, and receives not my words, has that which judges him;
the word that I have spoken, that shall judge him in the last
day; *^because I have not spoken from myself; but the
Father who sent me, he has given me a command what I
should say, and what I should speak. "''And I know that his
command is Ionian hfe. The things, therefore, that I
speak, I speak even as the Father told me."
THE NEW COVENANT. 265
THE DESTRUCTION OF JERUSALEM, AND END OF THE JEWISH
STATE.
Mark xiii: 1-37. And as lie was departing from the
temple, one of his disciples says to him, "Teacher, see; what
stones, and what buildings!" "And Jesus said to him, "See
you these great buildings? There shall not be left here stone
upon stone that will not be thrown down. " ^And as he sat
on the mountain of the olives, opposite the temple, Peter
and Jacob and John and Andrew asked him privately, ""'Tell
us when these things will be, and what the sign when all these
things are about to be consummated?" ''And Jesus began to
isay to them, "Beware that no one lead you astray. ''Many
will come in my name, saying: *I am [he]' and will lead
many astray; ^and when you hear of wars and reports of
wars, see that you be not disturbed; [they] must occur;
but the end is not yet. ^For nation shall rise against
nation, and kingdom against kingdom ; there shall be earth-
quakes in places, there shall be famines. These things are a
beginning of calamities.
®"But take heed to yourselves; they will deliver you up to
sanhedrins and to synagogues, and you will be beaten, and
you will stand before governors and kings, on my account,
for a testimony to them. ^"And the good news must first be
Mark xiii : 1-37 ; Luke xxi : 5-36 ; Matt, xxiv, xxv. The destruction of Jeru-
salem, and the end of Judaism announced. All the details in Mark's account
admit of no possible application, but to the woes and calamities that befell the
Jews, as our Savior said they would, before that generation passed away. So
the account in Luke is equally certain to belong to the same time and events,
during that generation. All was to be accomplished then.
Matthew reports the same discourse, and though it differs somewhat in de-
tail, yet it describes precisely the same events. The disciples ask: "What
will be the sign of thy presence, and of the consummation of the feon, or age?"
And he proceeds to answer their question — no more— no less. And the care-
ful reader will see that all parts of the two chapters are logically and grammat-
ically united, and that all the events are described as occurring in that gen-
eration-
266 ^'^^' ^^^^V COVENANT.
preached among all the nations. "And when they lead you
to deliver you up, be not anxious beforehand what you
should speak ; but whatever may be given you in that hour,
that speak; for it is not you who will speak, but the Holy
Spirit. ^-And brother will deliver up brother to death, and
father, child; and children will rise up against parents, and
put them to death. "And you will be hated by all men on
account of my name; but he who perseveres to the end, will
be saved.
^*"But when you see the abomination of desolation standing
where it ought not — reader, reflect! — then let those in Judea
escape to the mountains ; ^let him who is on the roof not de-
scend, nor enter to take anything out of his house, ^"^and let
not him who is in the field, return to take his mantle.
"But alas for the pregnant and nursing women in those days f
^^But pray that it may not occur in winter ; ^°f or in those days
will be distress such as has not been from [the] beginning of
creation which God created, till now, nor ever will be. ■''And
if the Lord did not shorten the days, no one would survive,
but, on account of the chosen, whom he has selected, he
shortened the days.
^^"And then, if any man should say to you, * Behold, the
Christ is here,' or, 'Behold, there,' believe not; "'^r false
Christs and false prophets will arise, and display signs and
wonders, to deceive the chosen, if possible. ■'^But take heed;
behold, I have forewarned you of all things. -*But in those
Mark xiii: 24. When Babylon was threatened just such language was used
as is here uttered against Jerusalem. See Isa xiii: 9-13. Consult, also, Isa.
xxiv : 23 ; xxxiv : 4 ; Ix : 20 ; Jer. iv : 23 ; xv : 9 ; Amos v : 20 ; viii : 9 ; Rev. vi : 12-
14.
"The Avords, tJtis age, or generation, shall not pass away, afford a full dem-
onstration that all which Christ had mentioned hitherto was to he accom-
plished, not at the time of the conversion of the .Jews, or at the final day of
judgment, hut in that very age, or whilst some of that generation of men
THE NEW COVENANT. - 267
clays, after that affliction, the sun will be obscured, and the
moon will withhold her light, "'and the stars will fall out of
heaven, and the powers in the heavens will be shaken. ^''And
then they will see the Son of Man coming in clouds, with
great power and glory. -^And then he sends the angels, and
assembles his chosen from the four winds, from [the^ ex-
tremity of earth to [the] extremity of heaven.
"®'*Now learn this parable from the fig-tree. When her
branch becomes tender, and puts forth foliage, it is known that
summer is near. ^^Thus, also, when you shall see those
things occurring, know that he is near, at the doors. ''*^Truly,
I say to you, that this generation will not pass away till all
this shall occur. '^^The heaven and the earth will pass away,
but my words cannot fail.
^^"But concerning that day or hour knows no one, not even
the angels in heaven, nor the son, but the Father. "'Take
heed, watch, for you know not when the season is. "^[It is]
like a man going abroad, having left his house, and who has
given the authority to his slaves, to each his work ; he also
commands the porter to watch. '^^Watch, therefore, for you
know not when the master of the house comes, whether at
evening, or midnight, or cock-crowing, or in the morning;
^•^lest coming suddenly he should find you sleeping. ^^And
what I say to you, I say to all, 'Watch.' "
Luke xxi: 5-36. And as some spoke of the temple, that
it was decorated with beautiful stones and votive offerings,
he said, "^"Days will come when as to these things that you
are observing, there will not be left stone upon stone here
that will not be thrown down. " ^And they asked him, saying,
lived ; for genea ante, this generation, never bears any other sense in the New
Testament, than the men of this age. See Matt, xi : lt> ; xii : 42-45 ; xxiii : 30 ;.
Mark vlii: 12; Luke vii: 31 ; xi: 29," &c.— Whiihy.
268 THE NEW COVENANT.
"Teacher, when, then, will these things be, and what [will be]
the token when these things are about to be accomplished?"
^And he said, "See that you be not led astray, for many will
come in my name, saying, ' I am [he],' and ' The time has
drawn near;' go not after them. ^And when you shall hear
of wars, and commotions, be not terrified, for such things
must first occur; but the end is not at once."
^''Then he said to them, "Nation will rise against nation,
and kingdom against kingdom; "and there will be great
earthquakes in many places, pestilences, and famines; there
will also be fearful sights, and great signs from heaven.
^"But before all these things they will lay their hands on you,
;and will persecute [you] , delivering you up to the synagogues
and prisons, dragging you before kings and governors, on ac-
count of my name. ^"And it will turn to testimony for you.
^*Therefore, decide in your hearts not to premeditate a de-
fense, ^^for I will give you a mouth and wisdom which all
your opponents will not be able to resist, nor controvert.
^*'And you will also be delivered up by parents, and brothers,
and relatives, and friends ; and some of you they will put to
death. ^' And you will be hated by all men on account of my
name; -'but not a hair of your head will perish. "In your
patience you shall win your lives.
-^"And when you see Jerusalem beleaguered by camps, then
know that her desolation is near. ^^Then let those in Judea
flee to the mountains; let those within her depart; and let not
those in country places enter her. ^"For these are days of
vengeance, wlien all the things written are to be accomplished.
^^Alas for the pregnant and the nursing women, in those
days ; for there will be in those days great distress on the earth,
and wrath against this i)eople. '^^And they will fall by the
^edge of the sword, and will be led captive into all the nations ;
THE ISEW COVENANT 269
and Jerusalem will be trodden down by Gentiles, till the times
of the Gentiles be fulfilled. "^And there will be signs m sun,
and moon, and stars; and on the earth anguish of nations,
in dread of the noise of sea and wave ; "^men fainting from
fear, and anticipation of the things coming on the inhabited
earth ; for the powers of the heavens will be shaken. "^And
then they will see the Son of Man coming in a cloud, with
great power and glory. ^^But when these things begin to oc-
cur, look up, and raise your heads, because your deliverance
draws near."
-^And he spoke a parable to them : "See the fig-tree, and
aU the trees ; '^^ when they sprout, you see and know of your-
selves that the summer is near. ^^Thus, also, when you see
these events occurring, know you that the reign of God is
near. ""Truly, I tell you, this generation shall not pass away,
till all things be accomplished. ^^The heaven and the earth
shall pass away, but my words cannot pass away.
^^"And beware for yourselves, lest your hearts be burdened
with surfeiting, and drunkenness, and anxieties of life, and
that day come suddenly on you, as a snare. "^For so it will
come on all those that dwell on the face of the whole earth.
'^^But watch, in every season, praying that you may be
able to escape all these things about to occur, and to stand in
the presence of the Son of Man."
Matthew xxiv: 1-51. And Jesus went out and departed
from the temple ; and his disciples went to show him the
buildings of the temple. "But he answered and said to them,
"Do you not see all these things? Truly, I say to you, stone
shall not be left here upon stone that will not be thrown
down." ^And as he sat upon the mountain of the olive trees,,
the disciples came to him privately, saying, "Tell us when
these things will be, and what [will be] the sign of your pres-
270 THE NEW COVENANT.
ence, and of the consummation of the aeon?" *And Jesus an-
swered, [and] said to them, "Take care that no man lead you
astray. ^For many will come in my name, saying, ' I am the
Christ,' and will lead many astray. ^And you will hear of
wars, and reports of wars, but see that you are not disturbed,
for it must take place, but the end is not yet. ^For nation
will rise against nation, and kmgdom against kingdom, and
there will be earthquakes and famines, in places. ®But all
these are the beginning of calamities. ^Then will they de-
liver you up to affliction, and kill you, and you will be hated
by all the nations, on account of my name. ^°And then many
will be offended, and will dehver up one another to tribulation.
^^And many false prophets will arise, and will lead many
astray. ^"''And because lawlessness shall be increased, the
iove of many shall cool. ^"^But he that perseveres to the end,
shall be saved. '*And this good news of the reign shall be
preached to the entire inhabited earth for testimony to all the
nations, and then wall the end come. ^'When, therefore,
you shall see, stationed on holy ground, the abomination of
desolation, spoken of through Daniel the prophet — let him
that reads understand ! — ^''then let those in Judea escape to
the mountains ; ^let him who is on the roof not go down to
Matt, xxiv : 15. "Abomination of desolation," the idolatrous images on the
Eoman ensigns.
Matt, xxiv: 16. "How exactly this was done, we leam from Josephus say-
ing that when Vespasian besieged Jerusalem, his army compassed the city
round about, and kept them in on every side ; and though it was judged a
great and almost impracticable work to compass the whole city with a wall,
yet, Titus animating his soldiers to attempt it, they in three days built a wall
of thirty- nine furlongs, having thirteen castles in it; and so cut off all hopes
that any of the Jews within the city should escape." — Whithy.
Lay thee even with tJie ground, &g. The terms in this verse might prop-
erly be interpreted as indicating only a complete and thorough destruction.
Yet, by the testimony of Josephus, it appears that the event so exactly corre-
sponded with the prediction, that the language can scarcely be considered
figurative. The destruction was accomplished almost precisely according to
THE NEW COVENANT. 271
take the things out of his house ; ^^and let him who is in the
field not turn back to take his mantle. ^°But alas for the
pregnant, and nursing [women] in those days ! ^''And pray
that your flight may not be in winter, nor on a Sabbath ;
"^^for then will be great affliction, such as has not been from
the letter of the prediction. "Caesar gave orders that they should now demolish
the entire city and temple, but should leave as many of the towers standing as
were of the greatest eminency, that is, Phasselus, and Hippicus, and Mariamne
and so much of the wall as enclosed the city on the west side. This wall was^
spared, in order to afford a camp for such as were to lie in garrison, as were
the towers also spared, in order to demonstrate to posterity what kind of city
it was, and how well fortified, which the Eoman valor had subdued ; but f oi
all the rest of the wall, it was so thoroughly laid even with the ground by
those that c/^«g it up to the foundatio7}, that there yv&B nothing left to make
those that came thither believe it had ever been inhabited. This was the end
which Jerusalem came to by the madness of those that were f oi innovations ;
a city otherwise of great magnificence, and of mighty fame among all man-
kind."—Jew. Wars, B. vii., ch. i., § 1.
It is testified by Josephus, that Cestius, with a Roman army, encompassed
Jerusalem, "came into the upper city, and pitched his camp over against the
royal palace ; and had he but at this very time attempted to get within the
walls by force, he had won the city presently, and the war had been put an end
to at once. It then happened that Cestius was not conscious either how the
besieged despaired of success, nor how courageous the people were for him :
and so he recalled his soldiers from the place, and by despairing of any ex-
pectation of taking it, without having received any disgrace, he retired from
the city, without any reason in the world." Jew. War, B. x?., ch. xix., g 4, 7.
And it is testified by Eusebius, that, at the time when Titus approached the
devoted city, after the retreat of Cestius, "the whole body of the church at Je-.
rusalem, having been commanded by a divine revelation, given to men of ap-
proved piety there before the war, removed from the city, and dwelt at a cer-
tain town beyond the Jordan, called Pella. Here, those that believed in Christ
having removed from Jerusalem, as if holy men had entirely abandoned the
royal city itself, and the whole land of Judea, the divine justice, for their
crimes against Christ and his apostles, finally overtook them, totally destroy-
ing the whole generation of these evil-doers from the earth."— Euseh. Eccl
Hist. B. iii. ch. 5.
For the meaning of end of the age, see Matt, xiii : 40-50 : "The harvest at the
end of the aeon (age)." Dr. Wakefield thus comments: "The harvest is the con-
clusion of this age, and the reapers are the messengers ; as therefore the weeds
are pickefl out and burned up with fire, so shall it also be in the conclusion of
this age." Dr. A. Clarke renders end of the world (E. V. vs. 19-43), "end of
the age— Jewish polity." So also Dr. Macknight. Dr. Campbell translates it
the "conclusion of the state." Bishop Pearce says, on verse 40 : "Rather end
of this age, viz: that of the Jewish dispensation." And Dr. Hammond trans-
lates it, "concltfeion of this age."
272 THE NEW COVENANT.
the world's beginning, till now, no, nor ever shall be. "And
unless those days were shortened, no flesh would survive,
but, on account of the chosen, those days will be shortened,
•^Should any say to you, then, 'See, here is the Christ,' or
'Here,' do not believe him. "Tor false Christs and false
The end of the material world Is never taught In the Bible. We have no
Scriptural evidence that the earth wiU'ever be destroyed. The word rendered
world in all passages that speak of the end, is aion, which means age, and not
Jcosmos, which denotes world. The phrase only occurs seven times in the
whole Bible, and that in three books, all in the New Testament.
In Matt, xiii: 36-42, "the field is the world," (kosmos) but "theharvestisthe
end of the age," (aion) that is, the end of the Jewish dispensation. But one
passage need be consulted to learn when that event was to occur. Jesus told
his disciples when they asked (Matt, xxiv: 3), "What shall be the sign of the
end of the aion," (Matt, xxiv: 34) "This generation shall not pass till all these
things be fulfilled." It had almost arrived, a little later, when Paul said (Heb.
ix : 26), "But now once in the end of the aion hath he put away sin by the sac-
rifice of himself." The end of the world in E. V., in all cases, means the end of
the age, or epoch then transpiring, that is,- the Jewish dispensation.
If it be said "all nations were not gathered," we reply that the terms of this
parable are not to be understood as literal, but as they are used in the New
Testament. Matt, xxiv: 9, Christ says the disciples are to be hated by all na-
tions. The gospel was to be preached to all nations before the destruction of
Jerusalem (v: 14), Paige says, "The terms nation and kingdom were some-
times applied by the Jews to any state, province, or even a separate municipal
district."
Is it objected that the fire was prepared for the devil and his angels? We an-
swer wicked men are called devils in 2 Tim. iii: 3, (diaboloi) translated false
accusers. Pi,ev. ii: 10, "Behold the devil shall cast some of you into prison."
Judas was called a devil, John vi : 70. Titus ii : 3, aged women are exhorted
not to be devils idiaholou, rendered false accusers). The devil and his angels
were wicked people.
1. The whole account in Matt, xxiv, xxv; Mark xiii: 1-37; Luke xxi: 5-36,
is a parable. 2. The punishment is for not benefiting the needy. 3. The gen-
eral iisage of the word a3onian proves that the duration is limited. 4. One ob-
ject of punishment being to improve the punished, the punishment must be
limited. 5. The events here described took place in this world, and must,
therefore, he of limited duration. 6. The Greek word kolasin, rendered pun-
ishment, should be translated chastisement, as reformation is implied in its
meaning.
1. A careful reading shows that the account is a parable,— "He will set the
sheex) on the right and the goats on the left."
2. The aeonian punishment is for evil works. Practical benevolence is the
virtue whose reward is here announced, and unkindness is the vice whose pun-
ishment is here threatened. Matt, xxv: 34-1.5, "Then shall the King say unto
them on his right hand. Come, ye blessed of my Father, inherit the kingdom
THE NEW COVENANT. 278
prophets will arise, who will show great signs and w^onders,
so as if possible to lead astray even the chosen. -''Behold, I
have told yon beforehand. -''Therefore, if tliey shall say to
yon, 'Behold, he is in the desert;' do not go out; 'Behold, he
is in the inner rooms' ; do not believe them. -'For as the
prepared for you from the foundation of the world. * * * Then shall t^ey
also answer him, saying, Lord, when saw we thee a-hungered, or athirst, or a
stranger, or naked, or sick, or in prison, and did not minister unto thee? Then
shall he answer them, saying, Verily, I i~,?cy unto you, Inasmuch as ye did it not
to one of the least of these, ye did it not to me. " If cruelty to the poor— neglect
of them, even— constitutes rejection of Christ— as is plainly taught here— and
all who are guilty are to suffer endless torment, "who, then, can be saved?"
The single consideration that works, and not faith, are here made the test of
discipleship, cuts away the foundation of the popular view of this text.
3. The word ai union denotes limited diiration. This has appeared in pre-
vious pages. It is impossible that Jesus should have used the word rendered
everlasting in a different sense than we have shown to have been its meaning.
4. God's punishments are remedial. All God's punishments are those of a
Father, and must therefore be adapted to the improvement of his children.
Heb. xii : 5, "My son, despise not thou the chastening of the Lord, nor faint
when thou art rebuked of him: for whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth. * * * Now, no chastening for the
present seemeth to be joyous, but grievous ; nevertheless, afterward it yield-
eth the peaceable fruit of righteousness unto them which are exercised there-
by." See also Job V ; Lev. xxvi: Psalms cxix: 67, 71, 75; Jer. ii: 19; Prov.
iii: 11, 12; Lam. iii: 31-35. .
5. The events here described took place in this world within thirty years of
the time when Jesus .spoke. They are now past. In Matt, xxiv: 3, the disci-
ples asked our Lord when the then existing age (nion) would end. Had
he meant world he would have employed kosmos, which means world, as aiou
does not. After describing the particulars, he announced that they would all
be fulfilled, and the aion end, in that generation, before some of his auditors
should die. If he was correct the end came then. And this is demonstrated
by a careful study of the entire discoiu-se. The disciples asked Jesus how they
should know his coming and the exd of the age. This question Jesus an-
swered by describing the signs, so that thej', his questioners, the disciple.s
themselves, might perceive the approach of the end of the Jewish dispensa-
tion {aion). He speaks fifteen times in the discourse of his speedy coming
(Matt, xxiv: 3, 27, 30, 37, 39, 42, 4G, 48, 50, and xxv: G, 10, 3 3, 19, 27, 31).
He addresses those Avho shall be alive at his coming (Matt, xxiv: (>, 20, 33, 34),
"Ye shall hear of wars, etc. Pray that your flight be not in the winter. So
likewise ye, when ye shall see all these things, know that it is near, even at the
doors. Verily I say unto you. This generation shall not pass, till all these
things be fulfilled." Campbell, Clarke, Wakefield, and Newton, (Com. in loc.1
translate the phrase, "end of the world" {.•■titnieJf'ia.'^ ton aidnos) "conclusion of
the age," "end of this dispensation." The question was, then, what shall indicate
LS
274 '^^^ ^'^^ COVENANT.
lightning comes out of the east, and appears even to the west,
so, also, will be the presence of the Son of Man. "^Wherever
the carcass may be, there will the vultures be assembled.
-^"But immediately after the afflictions of those days, the
sun will be obscured, and the moon will not shed her light,
thy second coming and the end of the Mosaic economy (a/on)? "When shall all
these things be fulftlledV" Mark xiii: 1, 34. He spoke of the temple (Luke
xxi: 5, 7), saying one stone should not be left on another, and the question of
his disciples was, how shall we know when this is to take place? The answer
is (Matt, xxiv: 6, 15, 20), "Ye shall hear of wars. Ye shall see the abomination
of desolation. Pray that your flight be not in winter." The adverbs "then"
and "when" connect all the events related in the two chapters in one unbroken
series. And what infalliijle token did he give that these events would occur
"then?" Matt, xxiv: 34, "Verily I say unto you, this generation shall not pass
till all these things be fulfilled." What things? The "Son of Man coming in
his glory in the clouds," and the end of the existing a u>;?, or age. Mark phrases
it, "This generation shall not pass till all these things be done." See Luke
xxi: 25, 32. This whole account is a parable describing the end of the Jewish
■aloii, age, or economy, signalized by the destruction of Jerusalem, and the
establishment of the new aion, world, or age to come, that is, the Christian
dispensation. On the authority of Jesus himself, the aion then existing ended
within a generation, namely, about A. D. 70. Hence, those who were sent
away into oAdnioii. punishment, or the punishment of that aion, were sent into
a condition corresponding in duration to the meaning of the word aion, i. e.,
age-lasting. A punishment cannot be endless, when defined by an adjective
derived from a noun describing an event, the end of which is distinctly stated
to have come.
0. The word translated punishment means improvement. The word is
kolasin. It is thus authoritatively defined : (Greenfield, Hedericus, Donne-
gan, Grotivis, Liddell, Max Milller.) "Chastisement, punishment." "The
trimming of the luxuriant branches of a tree or vine to improve it and
make it fruitful." "The act of clipping or pruning — restriction, restraint, re-
proof, check, chastisement." "The kind of punishment which tends to the im-
provement of the criminal, is what the Greek philosophers called kolasis or
chastisement." "Pruning, checking, punishment, chastisement, correction."
"Do we want to know what was uppermost in the minds of those who formed
the word for punishment? The 'La,tin pcena or ijunio, to punish, the root pv
In Sanscrit, which means to cleanse, to purify, tells us that the Latin deriva-
tion was originally formed, not to express mere striking or torture, but cleans-
ing, correcting, delivering from the stain of sin. " That it had this meaning
in Greek usage, we cite Plato: (Protag. Sec, 38, vol. i, p. 252.) "For
the natural or accidental evils of others, no one gets angry, or admon-
ishes, or teaches, or punishes {kolazei) them, but we pity those afflicted
with such misfortune. * * * For if, O Socrates, you will consider
what is the design of punishing (kolazein) the wicked, this of itself
will show you that men think virtue something that may be acquired ; for no
THE NEW COVENANT. 275
and the stars mil fall from the heaven, and the powers of the
heavens will be shaken. '^"And then will appear the sign of
iihe Son of Man in the heavens, and all the tribes of the
earth will mourn, and they will see the Son of Man coming
upon the clouds of the heavens, with power and great glory.
one punishes [kolazei] the wicked looking to the past only, simply for the
wrong he has done, — that is, no one does this thing who does not act like a wild
beast, desiring only revenge, without thought, — hence he who seeks to pun-
i-sh ikolazein) with reason, does not punish for the sake of the' past wrong
■deed, * * * but for the sake of the future, that neither the man himself who
is punished may do wrong again, nor any other who has seen him chastitsed.
And he who entertains this though^, must believe that virtue may be taught,
and he punishes (kolazei) for the purpose of deterring from wickedness."
Like many other words this is not always used in its exact and full sense: the
Apocrypha employs it as the synonym of suffering, regardless of reformation.
See Wis. iii : 1 1, xvi : 1 ; 1 Mac. vii : 7. See also Josephus. (War. iii, v, viii ; Ant.
li, iv, V.) It is found but four times in the New Testament. Acts iv:
21, the Jews let John and Peter go, "finding nothing further how they
might punish them" (koJasdntai). Did they not aim to reform them?
Was not their punishment to cause them to retvirn to the Jewish fold?
From their standpoint the word was certainly used to convey the idea
of reformation. 1 John iv: 18, "Fear hath torment." Here the word
"torment" should be restraint. It is thus translated in the Emphatic
Diaglot. The idea is, if we have perfect love we do not fear God, but
if we fear we are restrained from loving him. "Fear hath restraint." The
word is used here with but one of its meanings. In 2 Peter ii: 9, the apostle
uses the word as our Lord did : the unjust are reserved unto the day of judg-
ment to be punished {kolazornenous). This accords exactlj'- with the lexicog-
raphy of the word, and the general usage in the Bible and in Greek literature
agrees with the meaning given by the lexicographers. Now, though the word
rendered punishment is sometimes used to signify suffering alone, by Jose-
phus and others, surely divine inspiration will use it in its exact sense. We
must therefore be certain that in the New Testament, when used by Jesus to
designate divine pxTnishment, it is generally used with its full meaning. The
lexicographers and Plato, above, show us what this is, suffering, restraint, fol-
lowed by correction, improvement. From this meaning of the word, torment
is by no means excluded. God does indeed torment his children M^hen they go
astray. He is a "consuming fire," and burns with terrible severity towards us
when we sin, but it is not because he hates, but Jjecause he loves us. He is a
refiner's fire tormenting the immortal gold of humanity in the crucible of pun-
ishment, until the dross of sin is purged away. Mai. iii : 2, 3, "But who may
abide the day of his coming? and who shall stand when he appeareth? for he
is like a refiner's fire and like fuller's soap. And he shall sit as a refiner and
purifier of silver: and he shall purify the sons of Levi, and purge them as gold
or silver, that they may offer unto the Lord an offering in righteousness."
Therefore koJasis is just the word to describe his punishments. They do for
276 THE SEM' COVEyAXT.^
'^\iid he will send his augels, with a great trampet, and they
will assemble his chosen fi'om the four winds, from extremi-
ties to extremities of the heavens. ^"Biit learn the parable
of the hg-tree: when her branch is already tender, and
puts foilh the leaves, you know that summer is near. ^Thus,
the soul what pruning does for the tree, what the crucible of the refiner does
for the silver ore.
This should be further evident l^ecause of the nature of punishment. Pun-
ishment is a means to an end. It is sufferinar administered as a penalty for the
purpose of accomplishing good results. The difference between revenge and
punishment is this : Revenge is suffering inflicted with no good end in view.
Punishment is suffering inflicted for a good purpose. Punishment aims at
three objects: 1, the prevention of the sin: 2, the reformation of the sinner;
3, the general good. Endless suffering can in no just sense of the word be pun-
ishment, for it accomplishes no one of these results. It does not prevent, but
perpetuates sin : it does not reform, if it is endless ; it does not promote the
general good, for, if the general good is damaged by temporal sin, it must be
infinitely more injured by endless sinfulness. Besides, all divine punishment
must aim at the good of the sinner, for it proceeds from him who only smites
to bless. He is a Father. Men are his children. Their sins exUe them from
the true object of living. His punishments must, from the nature of the ca^e,
and from the fact that he inflicts them, seek to accomplish human good, and
therefore must be finite in duration, and end in reformation, ("Since in all
Greek literature, sacred and profane, aidinos is applied to things that end ten
times aa often as it is to things immortal, no fair critic can assert positively that
when it is connected with future punishment it has the stringent meaning of
metaphysical endlessness." Alger. Hist. Doct. Fnt. Life, p. 323.)
Says Canon Farrar ("Excursus" in '"jEtemal Hope"i : '"That in this in-
stance the substantive koJasis is a word which in its sole proper meaning 'has
reference to the correction and bettering of him that endures' (see Philo. Leg.
ad. Cai. 1). So that Clement of Alexandria defines kolaseis as nxerlkai
paideiai. Archbishop Trench does indeed remark 'New Testament Sj-nonyms
p. 301 that 'It woidd he a very serious error to transfer this distinction of
kolasis and timorio. to the words as employed in the New Testament.' Why
shotdd it be a serious error to refrain from reading into a word a sense which
it does not possess? According to Aristotle kolasis is corrective, timoria
alone is vindictive: kolasis has in view the improvement of the offender,
timoria the satisfaction of the inflictor. — Rhet. i: 10, 17i. It is Josephus, not
our Lord and his apostles, who uses such phrases as athanatos timoria said
firgmos aidios; and though "everlasting death' occurs in om- liturgy, it no-
where occurs in Scripture, frequently as we read of Eeonian life."
Says Rev. Prof. Plumptre, in a letter concerning Canon Farrar's sermons :
"There were two words which the Evangelist might have used,— kolasis,
timoria. Of these the fixst carries with it, by the definition of the greatest of
Greek ethical writers, the idea of a reformatory process. It is inflicted 'for the
sake of him who suffers it.' (Aristotle. Rhet. 1. 10. i The second, on the other
THE XEW CO VEX A XT. 277
also, when you see all these things, you kuovr that it is close
at the doors. ^^Truly I say to you, that this generation will
not pass away, till all these things be done. "'The heaven
and the earth wall pass away, but my words ^vill not pass
away. ^^'But no one knows concerning that day and hour, no,
hand, describes a penalty purely vindictive or retributive. St. Matthew chose
—if we believe that our Lord spoke G-reek, he himself chose — the former word,
and not the latter."
It ought not to be forgotten that the oriental shepherd regards his goats as
nearly as valuable as his sheep, and our Lord intimates this when he gives them
the next best place to his right hand, namely, his left hand. And he speaks of
them tenderly, for the word [eriphoiO is not "goats," but "kids,"' in verse 32,
and in verse 33 even "kidlings" ^eriphiaK The language is not that of anger,
hatred, but of sympathy and kindness, as though .Jesus had said the unfortu-
nate goats shall be consigned to a severe but disciplinary punishment that
.shall purify and perfect them.
The stereotyped objection to these \aews originated Avith St. Augustine
(A. D. 414.— De Civ. Dei XXI., 23. ""Bivere auteni in hoc una eodemqne
sensu, vita ceterna sine fine erit, supplicinni (eterttam fi)tem hahehit, miil-
tmn, absnrfJum est." "If we do not understand aidnios Irda.'ii.-t to mean
endless punishment, we ought not to imderstaud aidnios zoe to mean ever-
lasting life."'* This does not follow; the word is used in different senses in the
same sentence : as Hab. iii: 6. ''And the ere, Ia.<ti/ig mountains were scattered
— his Avays are everlasting." Suppose we apply his argument here. The
mountains and God must be of equal diu-ation. for the same word is applied to
both. Both are temporal or both are endless. But the mountains are expressly
stated to be temporal — they "were scattered,"' — therefore God is not eternal.
Or God is eternal, and therefore the mountains must be. But they cannot be,
for they were scattered. The argument does not hold water. The a ion ion
mountains were destroyed. Hence the word may denote both limited and un-
limited diu-ation in the same passage, the different meanings to be determined
by the subject treated. Canon Farrar observes (Excursus on Aidnios) : "The
word "cGonian' though sanctioned by Mr. Tennyson in the lines—
"Draw doAATi aeonian hills, and sow
The dust of continents to be,'
and though rendered very desirable by the sad confusion of eternity with the
mere negative conception of endlessness, can perhaps hardly be naturalized.
It is not worth while once more to discuss its meanina- when it has been so
nbly proved by so many A\Titers that there is no authority Avhatever for ren-
dering it 'everlasting.' and when even those avIio, like Dr. Pusey. are such
earnest defenders of the doctrine of an endless hell, yet admit that the word
only means 'endless within the sphere of its OA\-n existence.' so that on theii
own showing the word does not prove their point, and is, for instance, power-
NoTE. — Augustine also says that the whole human race is "one damned
batch and mass of perdition!" Conspersio ffamnata, viassa perditionis.
278 2^^-£' -^^^'^' COVENANT.
not the angels of the heavens, nor the son, but the Father
only. ^'For as [were] the days of Noah, thus will be the pres-
ence of the Son of Man. ^^For as they were in those days be-
fore the deluge, eating and drinking, marrying and giving in
marriage, till the day on which Noah entered the ark, ''^andknew
less against those who hold the doctrine of conditional immortality. It ma>-
be worth while, however, to point out once more to less educated readers that
aion aro//fos and their Hebrew equivalents, in all combinations, are repeatedly
used of things which have come and shall come to an end. Even Augustine
admits (what, indeed, no one can deny) that in Scripture the words must
in many instances mean 'having an end'; and St. Gregory of Nyssa, who at
least knew Greek, uses aio?i/o.s as the epithet of 'an interval.' In answer to
the old argument invented by St. Augustine, and since his day so incessantly
repeated, — the argument, namely, that if we do not make aidnios kolas is
mean endless punishment we have no security that aidnios zoe means endless-
life, and that we thus lose our promise of everlasting happiness, I reply — 1.
This is absolutely no argument whatever, and ought never to be heard again,
because the very men who most insist upon it, contemptuously set it aside, if
we ask them to apply identically the same argument, analogously, to such
texts as 'As in Adam all die, even so in Christ shall all be made alive. ' 2. That
our sure and certain hope of everlasting happiness rests on no such miserable-
foundation as the disputed meaning of a Greek adjective, which is used over
and over again of things transitory. If we need texts on which to rest it, we
may find plenty, such as Luke xx: 36; Hos. xiii: 14; Rev. xxi: 4; Is. xxv: 6;
1 Cov,-KY, passim, etQ: ",i. That although we take the wovd aidnios in both
clauses to mean 'eternal,'— by which (in this connection) we mean something
above and beyond time, time 1)eing simply a mode of thought necessary only
to our finite condition (see John v: 39, xvii: 3) yet it is by no means neces-
sarily the case that the word should have identically the same meaning in
both clauses, since the meaning of the same adjective might quite conceivably
be modified, and even altered, by that of the substantive to which it is at-
tached. Nothing could be more in accordance with the ordinary genius of hu-
man speech than that the same adjective might have its fullest meaning in
one clause, in which that meaning is entirely consonant with reason and con-
science, vet not have it in the other, where it would be shocking and terrible.
What makes the argument as absolutely inexcusable on philological as it is on
all other grounds, is, that in Rom. xvi: 25, 26, this very word occurs twice,
and in one of the two clauses cannot mean 'everlasting,' since it is speaking of
time which has come to an end ; and it is yet translated 'everlasting, by our
translators in the very next clause! — 'According to the revelation of a mystery
hidden in silence in the eternal times' (E. V , 'before the world began,' where
the reader will see that 'endless' would be a flagrant absurdity), '))ut now made-
manifest according to the command of the eternal God.' But surely there are-
other grounds on which Ave ought to have heard the last of this dreary argu-
ment, to which it is hardly possible to li'^ten without indignation. Good men,,
from St. Augftstine to St. Thomas Aquinas (Summ. part iii., Suppl., Quaest.
THE AEW COVENANT. 279
not till the deluge came, and took them all away, even so will be
the presence of the Son of Man. *'Two men will then be in the
field; one is taken, and the other left. "Two women [will be]
grinding in the mill, one is taken and the other left.
■"'Watch, therefore, because you do not know in
99, iii), and from St. Thomas to Dr. Pusey, have gone on repeating it ad nau-
seam, and even the gentle Keble wrote—
'And if the treasures of thy MTrath could waste,
Thy lovers must their promised heaven forego.'
We hear the questions asked triumphantly in sermons, 'If the punishment of
the wicked is not to last forever, what guaranty have we that the felicity of
the blessed will last forever?' I reply. Is there not in the question — when not
traditionally repeated, but plainly considered — an intense selfishness and a
moct ignoble thought of God?"
JEonian punishment and life are coupled in the same passage only twice in
the entire Bible, Dan. xii: 2, and Matt, xxv : 46, and in Daniel the everlasting
shame and contempt are expressly applied to temporal affairs, namely, the de-
struction of Jerusalem.
The word may mean endless when applied to life, and not when applied to
punishment, even in the same sentence, though we think duration is not con-
sidered so much as the intensity of the joy or the sorrow, in either case. The
epithet in such instances is qualitative rather than quantitative.
Therefore, 3 , the fulfillment of the language in this life ; 2, the meaning of
aionios; and, 3, the meaning of Icolasis, demonstrate that the penalty threat-
ened in Matt, xxv : 46, is a limited one.
Prof. Tayler Lewis thus translates Matt. xxv:. 46, "These shall go away into
the punishment (the restraint, imprisonment) of the world to come, and those
into the life of the world to come." And he says ^'that is all that loe can ety-
laologically or exegeticalhj make of tJte word in tJt ifi2^assage."' Hence, also,
the zoen aiouion (life eternal) is not endless, but is a condition resulting from
a good character. The intent of the phrase is not to teach immortal happi-
ness, nor does kolasin aiouion indicate endless punishment. Both phrases,
regardless of duration, refer to the limited results of wronging or blessing
others, extending possibly through Messiah's reign until "the end" (1 Cor. xv.).
Both describe consequences of conduct to befall those referred to at his "com-
ing," then at hand," and all those consequences antedate the immortal state.
Canon Kiugsley, author of "Hypatia," etc., observes, "The word {aidu, (eon)
is never used in Scripture or anywhere else in the sense of endless (vulgarly
called eternity). It always meant, both in Scripture and out, a period of time.
Else, how could it have a plural— hoAV could you talk of the (Cons, and reons of
a'o//..s% as the Scripture does? J/o;//o.-^ tlierefore means, and must mean, be-
longing to an epoch, or the epoch; and aiuaios kolasis is the punishment al-
lotted to that epoch."
But the blessed life has not been left dependent on so equivocal a word. The
soul's immortal and happy existence is taught in the New Testament bv words
280 ^'^^^-'' -'^'^'''' COVA'KAXT.
what day your Master comes. '''But you know this,
that if the master of the house had known in what
watch the thief would come, he would have watched,
and would not have allowed the house to be dug through.
''''Therefore be you also ready, because in an hour when you
that in the Bible are never attached to anything that is of limited duration.
They are applied to God and the soul's happy existence only. These words are
akatalii.tou,imi)erishB,hle;aiiiarautos and amaranllnos, unfading ^ajyhfJiarlo
immortal, incorruptible; and afhauasian, immortality. Heb. vii: 16,"Andit is
yet far more evident : for that after the similitude of Melchizedec there ariseth
another priest, who is made, not after the law of a carnal commandment, but
afterthe power otan e}i.dless {akatalutos, imperishsible) life." 1 Pet. i: 3,4,
"Blessed be the God and Father of our Lord Jesus Christ, which, according to
his abundant mtrcy, hath begotten us again unto a lively hope by the resurrec-
tion of Jesus Christ from the dead, to an inheritance iacorruptihle {ap/t-
tharton) and undefiled, and that fadeth not {ainaranto)i) away." 1 Pet. v: 4,
"And when the chief shepherd shall appear, ye shall receive a crown of glorj-
that fadeth not {amarautinos) away." 1 Tim. i: 17, "Nowuntothe Kingeter-
nal, immortal (apJttharto), invisihle, the only wise God, be honor and glory
forever and ever, Amen." Rom. i: 23, "And changed the glory of the i>icor-
ruptihJe God into an image made like to corruptible man." 1 Cor. ix: 25,
"Now they do it to obtain a corruptible crown; but we an incorraptihle." 1
Cor. XV : 51, 54, "Behold, I shew you a mystery; we shall not all sleep, but we
shall all be changed in a moment, in the twinkling of an eye, at the last trump:
for the trumpet shall somid, and the dead shall be raised incorruptible (apli-
thartoi), and we shall be changed. For this corruptible must put on incor-
ruption {apJitJiarsian), and this mortal must put on imnwrtality {athana-
sian.) So when this corruptible shall have put on incorruption iathanasian) ,
and this mortal shall have put on imnwrtality (aphtlmrsian), then shall be
brought to pass the saying that is written, 'Death is swallowed up in victory."
Rom. ii: 7, "To them who by patient continuance in well doing seek for glory
and honor and immorialitu {apMliarsia), eternal life." 1 Cor. xv: 42, "So
also is the resurrection of the dead. It is sown in corruption, it is raised in
incorrupt ion. (aphiharsia):' See also verse 50. 2 Tim. i: 10, "Who brought
life and immortality (aphtharsian) to light, through the gospel." 1 Tim.
v: 16, "Who only hath immortalitu (athanasian)."
Thetexmsiatlianatos^adialeipfos and aulios definitely and imequivocally
denote endlessness. These Avords were in common use by the contemporaries
of Jesus. These irords Jesus never applied topunisJiment. That is to say, he
avoided the only phraseology that uneqtTivocally teaches endlessness when
speaking of punishment, and the very terms then in common use.
A very much stronger Avord is o;jf^ra?<tos, endless, interminable, found in
1 Tim. i: 4, "endless genealogies," though it is sometimes used hyperbolically,
as here. Another stronger word is almtalutos, indissoluble, as in Heb. vii:
16, "endless life." Had it been intended to express the interminable duration
of punishment, would not these stronger words have been employed, instead of
THE NEW COVENANT. 281
think not, the Son of Man comes. *'*Who, then, is the faithful
and prudent slave, whom the master shall make ruler over
his household, to give them food in season? *^Happy is that
slave whom his master, when he comes, shall find thus
employed! *' Truly, I say to you, he will place him over
so equivocal a one as the subject of this criticism? And does not the fact
that the New Testament authors absolutely refused to employ those stronger
words when describing the duration of punishment, demonstrate that they did
not intend to teach its eternity?
Now, these words the Greeks rarely used, except to denote endlessness.
Perhaps the strongest of Greek words is ateleutetos. It is never found in the
New Testament, though it was used by the Emperor Justinian, in his letter to
the patriarch Mennas, when he desired to declare the endlessness of punishment,
by a word entirely u^nambiguous. He says (E. Beecher, D. D., History of
Future Puoishment) "The holy church of Christ teaches an ateleatetos seonlan
life for the righteous, and an ateleMtetos punishment for the wicked." He
does not rest the eternity of life on the word aid)iios, but adds ateleutetos to
it, and when announcing the eternity of future punishment, he does not de-
pend on the word alonios at all, but considers ateleutetos sufficient of itself.
Can any one doubt that this strongest of all words would have been used, had
eternal punishment been in our Lord's mind? And how can any advocate of
endless punishment account for the feebler word used, and the neglect of the
stronger, except that he intended to teach no such doctrine?
The Greek language possesses, and the New Testament uses, words of vastly
stronger import than the feonian phraseology, that are applied to what has no
end, and these words might have been, shall we not say would have been, con-
nected with punishment, had it been intended to teach its interminable dura-
tion? Apeiros signifies endless, unlimited, infinite. Aristotle employs it in
the sense of endless. AperaiUos is endless, infinite. A'idius, eternal, perpet-
ual, continual, everlasting. Paul thus employs it, God's "eternal power and
Godhead." Jude speaks of a'idios chains.
The origin of the argument that endless punishment is taught in Matt, xxv:
46, because the same word describing the duration of life is used to describe
the duration of punishment, is interesting: (Beecher, Hist. Fut. Pi,et., pp.
*249-50.) Orosius, a Spanish presbyter, visited Augustine, A. D. 413, and in-
formed him that the Origenisbs affirmed thcitaio)ii(j!< denoted an indefinitely
long, and not an endless, duration. Augustine replied in a letter that though
■aiou could signify limited, aionios could not, as the Greeks only applied it to
things without end. And referring to the asonian things in the Mosaic dispen-
sation, he declared that they were eternal because the things they typify are
eternal, and that in Matt, xxv: 46, endless duration is taught, both of life and
punishment. (See his "City of God," B. xxi: 23, and Manual of Theology,
C. 112). And yet he confesses, "I am not so accustomed to the Greek language
that I am at all competent to read and understand books on such subjects."
(De Trinitate iii. Proem). "I have learned very little of the Greek language,
and almost nothing." (Contra literos Petiliani I., ii: C. 38.) And yet theolo-
282 THE NEW COVENANT.
all his possessions. ^^But if the bad slave shall say in his
heart, ' My master lingers,' *^and shall begin to beat his fel-
low-slaves, and eat and drink with the intemperate, '"the
master of that slave shall come on an miexpected day, and in
an hour when he is not aware, and shall cut him off, '^and
gians for fourteen hundred, years have bowed to the dictum of Augustine,,
though he confesses he was wholly incompetent to pronounce on the subject,,
while his statement is contradicted by uniform Greek usage !
If endless happiness were promised in the second member of this sentence,
it would not follow that endless punishment is threatened in the first, tor, as
Dr. J. M. Whiton correctly observes, (Preface to "Is Eternal Punishment End-
less?") "If it be antecedently as probable that God will evermore uphold in be-
ing a soul irrecoverably involved in the processes of 'a^onian destruction'
(2 Thess. i: 9), as it is that he will perpetuate, according to a specific promise
(Johnxiv: 19), the immortality of a soul healthfully developing the 'aeonian
life' received through Christ ; then, and not otherwise, the inference of an end-
less misery from an endless happiness, may have some rational foundation."
Clemance, an English writer, (Future Punishment, pp. 65-6, quoted by Canon
Farrar) declares that these Greek terms are "words which shine only by a re-
flected light. If good ever should come to an end, that would come to an end
which«Christ died to bring in, but if evil comes to an end, that comes to an
end which he died to destroy. So that the two stand by no means on the same
footing. An teon may have an end. iEons of ceons may have an end. Only
that which lasts through all the aeons is without an end; aiad Scripture affirms
t his only of the Kinadom of God, and of the glory of God in the church. The
absoliite eternity of evil is nowhere affirmed."
Tlie meaning of the terms "life eternal" and "life everlasting" (zoen aidnion)r
can])3 ascertained by a reference to the New Testament.
1. Zoen a i onion in the New Testament, is the life resulting from Christian
faith. Johniii: 36, "He that bclieveth on the son A a//;, everlasting life;" 16,
■'Whosoever believeth in him should Jtave everlasting life;" vi: 47, 54, "Verily,
verily, I say unto you, he that believeth on me hath everlasting life. Whoso
eateth my flesh, and drinketh my blood, ]tatJi eternal life;" Johnxvii:3,
"This is life eternal, to know thee, the only true God, and Jesus Christ, Avhom
than hast Hent." See also John x : '2S, xiv: 50. This life may be, and often
is, only a temporary possession; men have it, and fall from grace, and lose it.
It denotes, therefore, the present enjoyment, or blessedness, of following
Clirist. John vi : 33, 53, "For the bread of God is he which cometh down from
heaven, and giveth life unto the world. Then Jesus said unto them, Verily,
verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his
blood, ye have no life in you." See also 1 John iii: 15, v: 12; John iii: 15,
etc. The blessed life of the soul in tlie immortal world does not depend on
faith here.
2. Zoen aio/i/o/i especially denotes the reward that was received by those
who were faithful at the time of Christ. Matt, xix : 29, "And every one that
hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, oV
THE NEW COVENANT. 28S
appoint his portion with the hypocrites; there will be the
weeping and the gnashing of the teeth.
XXV : 1-6. Then shall the reign of the heavens be com-
pared to ten virgins, who took their torches, and went out
to meet the bridegroom. "And five of them were foolish, and
children, or lands, for my name's sake, shall receive a hundredfold, and shall
inherit everlasting life." Mark x : 30, "But he shall receive a hundredfold now
in this time, houses, and brethren, and sisters, and mothers, and children, and
lands, with persecutions; and in the world to come, eternal life." Consult
also, Luke xviii: 30; John xii: 25 ; Matt, xxv: 46. As this eternal life was to
be given as a reward, it cannot mean the immortal life, for that life is a "free
gift."
3. Zoen aidnion sometimes denotes the immortal life of the soul hereafter,
John xvii: 1, 2, "Father, the hour is come, glorify thy sou, that thy son may
also glorify thee, as thou hast given him power over all flesh that he might
give eternal life to as many as thou hast given him." Rom. v: 21, "As sin
hath reigned unto death, even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord." 1 John v: 11, "This is the record
that God hath given us eternal life, and this life is in his son."
The life eternal, or everlasting, that is bestowed for faith, or obedience, is a
present blessing. The future lite is the "gift of God." But though sometimes
used thus, it should always ]3e borne in mind that this phrase, "everlasting
life" or "eternal life," does not usually denote endless existence, but the life of
the gospel, spiritual life, the Christian life, regardless of its duration. In more
than fifty of the seventy-two times that the adjective occurs in the New Tes-
tament, it describes life. John v : 24, "He that believeth on him that sent me
hath everlasting life, and shall not come into condemnation, but is passed
from death unto life." Eternal life is the life of the gospel. Its duration de-
pends on the possessor's fidelity. It is no less the aidnion life, if one abandon
it in a month after acquiring it. It consists in knowing, loving and serving
God. It is the Christian life, regardless of its duration. How often the good
fall from grace. Believing, they have the aid)iio)t life, but they lose it by
apostasy. Notoriously it is not, in thousands of cases, endless. The life is of
an indefinite length, so that the usage of the phrase in the New Testament is
altogether in favor of giving the word the sense of limited duration. Hence
Jesus does not say, "he that believeth shall enjoy endless happiness," but "he
hath everlasting life," and "is passed from death unto life."
It scarcely need here be proved that the aidnion life can be acquired and
lost. Heb. vi: 4, "For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and the powers of the world to
come, if they shall fall away, to renew them again unto repentance : seeing
they crucify to themselves the son of God afresh, and put him to an open
shame." A life that can thus ])e lost is not intrinsically endless. "Eternal
life" with the sacred writers has less the sense of perpetuity, than of moral
quality. It denotes spiritual regeneration. It is sometimes called "life"
^84
THE NEW COVENANT.
five were prudent. 'For the foolish took their torches, but
carried no oil with them. *But the prudent, with their
torches, took oil in the vessels. ^But while the bridegroom
delayed, all drowsed and slept, "and at midnight a cry
is made, ' Behold, the bridegroom! Go out to meet him!'
''Then all those virgins arose, and put their torches in order.
^But the foolish said to the prudent, ' Give us of your oil, for
merely. Thus, "I come that ye may have life," "bread of life," "enter into
life;" "God hath given us eternal life and this life is in his son;" "He that hath
the son, hath life. " In all these the meaning indicates a life from moral death,
A regeneration, having no reference to its duration.
It is often remarked that as, according to Josephus, the Jews in our SaArior's
time believed in endless punishment, Jesus must have taughi the same doc-
trine, as "he employed the terms the Jews used." But this is not true. Christ
and his apostles did not employ the phraseology that the Jews used to de-
scribe this doctrine. Philo habitually used atlianaton and ateleuteton,
meaning immortal, and interminable. He says (Universalist Expositor,
vol. iii., p. 446), "To live always dying, and to undergo an immortal and inter-
minable death." He also employs aidioii, bvit not aionion. (Universalist
Expositor, vol. iii., p. 437.) Josephus says, "They, the Pharisees, believe
' the souls of the bad are allotted to an eternal prison, and punished with
eternal retribution.'" In describing the doctrine of the Essenes, Josephus
says they believe "the souls of the bad are sent to a dark and tempestuous
cavern, full of incessant inmisliment." But the phraseology of Jesus and the
apostles is k'olasin aioiuon, ov aionion kriseon, "aeonian chastisement or aeon-
ian condemnation." The Jews contemporary with Jesus call retribution
a'idios, or adialeiiAos tirnoria, while the Savior calls it aionios krisis or ko-
lasis aionios, s,nd the Aiiostles, oJethros aionios, a'onian destruction; and
puros aionios, (eonianfire. Had Jesus and his apostles used the terms em-
ployed by the Jews to whom they spoke, we should be compelled to admit that
they taught the popular doctrine.
"To live always dying and undergo an endless death," is the language of the
Greek Jews, but our Savior and his apostles carefully avoided charging God
with being the author of so cruel a calamity.
Says a learned scholar: (Christian Examiner, Sept., 1830). "Aionios is a
word of sparing occurrence among ancient classical Greek writers ; nor is it
hy any means the common term employed by them to signify eternal. On the
contrary, they much more frequently make use of aidios,aei on, or some simi-
lar mode of speech, for this purpose. * * * To me it appears that the Sev-
enty, l)y choosing aionios to represent olarn, testify that they did not under-
stand the Hebrew word to signify eternal. Had they so understood it, they
would certainly have translated it by some more decisive word ; some term,
which, like a'idios, is more commonly employed in Greek, to signify that
which has neither beginning nor end."
THE NEW COVENANT. 285
our torches are smouldering.' °But the prudent answered^
saying, 'Go, rather, to those who sell, and buy for yourselves,
lest there may not be enough for us and you.' ^"And while
they were gone to buy, the bridegroom came, and those who
were ready entered with him into the marriage-feast,and the door
was closed. "Afterwards the other virgins come and say,
« Master, master, open to us!' ^'But he answered, and said,
* Truly I tell you, I do not know you!' ^'^ Watch, therefore,
because you do not know the day nor the hour. ^^For [it isl
as [when] a man going abroad called his own slaves, and
delivered his goods to them; ^^and he gave five talents to one,
to another two, to another one; to each according to his
relative capacity, and went abroad. ^''Directly he who had
received five talents, went and trafficked with them, and
gained five more. ^'Likewise, he who had two, gained two
more ; ^^but he who had received the one talent, went away
and dug in the earth, and concealed his master's money.
^^But after a long time the master of those slaves came, and
made a reckoning with them. "''And he who had received
the five talents brought five talents more, saying, 'Master, you
delivered five talents to me, see, I have gained five talents
more.' -^His master said to him, 'Well done, good and faithful
slave ! You have been faithful over a few things ; I will place
you over many; enter into your master's joy.' "And he, also,
who had the two talents, came and said, ' Master, you deliv-
ered to me two talents; see, 1 have gained two other talents.'
'■'His master said to him, ' Well done, good and faithful
slave ! You have been faithful over a few things ; I will place
you over many; enter into your master's joy.' -^Then he
who had received the single talent, approached, and said,
* Master, I knew you, that you are a severe man, reaping
where you have not sowed, and gathering where you have
286 THE NEW COVENANT.
not scattered; -^and I was afraid, and went and hid your
talent in the earth; see, you have your own!' -*^And his
master answered, and said to him, 'Wicked and slothful slave;
did you know that I reap where I sowed not, and gather
where I did not scatter? ^^You then should have given my
money to the broker, so that on my coming I might receive
my own with interest. ^^Therefore, take the talent from him,
and give it to him who has the ten talents.' ^"For to every
one who has, shall be given, and he shall abound; but from
him who has not, even what he has shaU be taken away.
^"And cast the profitless slave into the darkness outside ; there
will be the weeping and the gnashing of the teeth.
^^" And when the Son of Man shall come in his glory, and
all the angels with him, then will he sit on his throne of
glory; ^"and aU the nations shall be assembled in his presence,
and he will separate them from each other, as the shepherd
separates the sheep from the kids; "^and he wiU place the
sheep at the right hand, and the kidlings at his left. ^^Then
will the King say to those at his right hand, * Come, you
blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world. ^'For I was hungry, and
you gave me to eat ; I was thirsty and you gave me drink ; I
was a stranger and you entertained me; naked, and you
clothed me ; ^'^I was sick, and you visited me ; I was in prison,
and you came to me.' ^'Then the just will answer him, saying,
* Master, when did we see you hungry, and fed you; or
thirsty, and gave you drink? ^^And when did we see you a
stranger, and entertained you; or naked, and clothed you?
^^And when did we see you sick, or in prison, and visited
you?' "''And the King will answer, and say to them, * Truly,
I say to you, inasmuch as you did it to one of the least of
these, my brothers, you did it to me.' "Then he will say
THE- NEW COVENANT. 287
to those on the left JimuU ' Go from me, cursed, mto the
aBonian fire, prepared for the accuser and his angels ; ^'f or I
was hungry, and you gave me naught to eat; and I was
thirsty, and you gave me naught to drink ; '^''I was a stranger,
and you did not entertain me ; naked, and you did not clothe
me; sick, and in prison, and you did not visit me.' ''^Then
will they also answer, saying, * Master, when did we see you
hungry, or thirsty, or a stranger, or naked, or sick, or in
prison, and did not serve you?' *^Then he will answer them,
saying, ' Truly, I say to you, inasmuch as you did it not to
one of the least of these, you did it not to me.' '"'And these
shall go away into Ionian chastisement, and the just into
£eonian life."
JESUS RETIRES TO THE MOUNT OF OLIVES.
Luke xxi: 37-38. And he was teaching in the temple,
during the days, but every night he went out, and lodged on
the mountain called Olivet. ^^And all the people came to him
early in the morning, in the temple, to hear him.
JESUS FORETELLS HIS DEATH.
Mark xiv: Part of v. 1. Now two days after, was [the
feast of] the Passover, and of the unleavened loaves.
Matthew XXVi: 1-2. And it occurred, when Jesus had
ended all these words, he said to his disciijles : -"You know
that after two days the Passover comes ; and the Son of Man
is dehvered up to be crucified."
THE CONSPIRACY OF THE RULERS.
Matthew XXVi: 3-5. Then the high-priests, and the
presbyters of the people, were assembled in the court of that
chief-priest named Kaiaphas, *and they consulted how, by
stratagem, they might seize Jesus and kill him. ^But they
288 THE NEW COVENANT.
said, "Not at the feast, lest a riot occur among the
people."
Mark xiv: Piirt of y. 1. and 2. And the high-priests
and scribes sought how they might seize him by stratagem,
and kill him. 'For they said, "Not during the feast, lest
there should be a riot among the people."
Luke xxii: 1-2. Now the feast of the unleavened loaves
approached, which is called the Passover. '-^And the high-
priests and the scribes sought how they might kill him, for
they feared the people.
. JUDAS AGREES TO BETRAY JESUS.
Luke xxii: 3-(>. And the adversary entered into Judas,
called Iskariot, who was of the number of the twelve.
*And he went and talked with the high -priests and officers,
how he might deliver him to them. ^And they were
glad, and agreed to give him silver. ^And he consented, and
sought an opportunity to deliver him to them, in the absence
of the crowd.
Matthew xxvi: 14- 10. Then one of the twelve, named
Judas Iskariot, went to the high-priests and said, ^^"What
will you give me, and I will deliver him up to you?" And
they w^eighed to him thirty silver j)ieces; ^''and from that
time he sought an opportunity to deliver him [to them] .
Luke xxii: 3. Entored Satan into Judas. See note on' Matt, iv: 1. The
same Satan here tempted Judas, which tempts every man "when he is drawn
away of his own lust, and enticed. " James i : 14. The besetting lust of Judas
was avarice, or the love of money, which "is a root of all evil," and which
has led thousands "into temptation and a snare," caused them to "err from
the faith," and involved them in "many sorrows, " even in "destruction and per-
dition.'" ] Tim. vi: 9, 10. It appears from the other evangelists, that Jesus
had just administered a severe rebuke to Judas for his insatiable thirst of
gold. Compare Matt, xxvi: G-14, and Mark xiv: 3-10, with John xii: 1-8.—
I^aige.
THE NEW COVENANT. 289
Mark xiv: 10-11. And then Judas Iskariot, one of the
twelve, went to the high -priests, to dehver him up to them.
"And when they heard it, they rejoiced, and promised to give
him money. And he sought how he might conveniently de-
liver him up [to them] .
PREPARATION OF THE PASSOVER.
Mark xiv: 12-16. Now on the first day of the unleavened
loaves, when they sacrificed the Passover, his disciples say
fco liim, "Where do you wish that we should go and prepare
that you may eat the Passover?" ^"^ And he sends two of his
disciples, and says to them, "Go into the city, and a man
carrying a pitcher of water will meet you ; "follow him : and
wherever he may enter, say to the householder, 'The
Teacher says, "Where is my guest-chamber j in which I may
eat the Passover, with my disciples?" ' ^'And he will show you
a large upper room, ready furnished; there prepare for us."
^"^And the disciples went forth into the city, and found every-
thing as he had said to them; and they prepared the Pass-
over.
Luke xxii: 7-13. And the day of the unleavened loaves
arrived, in which the Passover must he sacrificed. "^And he
sent Peter and John, saying, "Go and prepare for us, that we
may eat the Passover." 'And they said to him, "Where do
you wish that we may prepare /or you to eat the Passover f
'"And he said to them, "Behold, when you have entered the
city, a man carrying a pitcher of w^ater -will meet you ; follow
him into the house he enters. "And you shall say to the
householder, 'The Teacher says to you, "Where is my guest-
chamber, w^here I shall eat thepassover, with my disciples?" '
'"And he will show you a large upper room, furnished; and
there prepare." ^^And they went and found [it] even as he
had told tliem ; and they prepared the Passover.
290 THE NEW COVENANT.
Matthew xxvi: 17-19. And on the first [day of the
feast] of the unleavened loaves, the disciples came to Jesus,
saying, "Where do you wish that we prepare for you to eat
the Passover?" ^^And he answered, "Go into the city, and
say to a certain man, 'The Teacher says, "My time is near;
I will celebrate the Passover at your house with my dis-
ciples." '^^And the disciples did as Jesus commanded, and pre-
pared the Passover.
THE FOURTH PASSOVER; OUR LORD'S PASSION.
TIME— TWO DAYS.
THE LAST SUPPEK.
Matthew xxvii: 20. Now when evening came, he reclined
{at table] with the twelve disciples.
Mark xiv: 17. And when evening came, he comes with
the twelve.
Lukexxii: 14-18; 24-80. And when the hour came,
he reclined [at table], and the apostles with him, ^^and he said
to them, "I have intensely desired to eat this Passover with you
before I suffer; "for I tell you, I will not eat it [again] till it be
fulfilled in the reign of God." "And he received a cup, [and]
gave thanks, and said, "Take this, and distribute [it] among
yourselves ; ^^for I say to you that I will not henceforth drink
of the product of the vine, till the reign of God shall come."
* * * ^^And there occurred a controversy among them,
which of them should be thought [the] greater. ^^But he said
to them, "The kings of the Gentiles domineer over them; and
Luke xxii: 18. In this language, Jesus declares that before he partakes of
the emblems of his broken body and shed blood again, his kingdom will have
come, and will have been set up. He refers to the communion service, in this
language, a sacred ceremony, in which he is present, in spirit, with his disci-
ples.
Luke xxii: 25. Euergetai. Many of the oriental tyrants were satirically
called "benefactors."
292 THE NEW COVENANT.
their rulers exercise authority over them; and are styled
benefactors; -°but not so [withj you; but let the greater
among you become as the younger; and the governor as he
who serves ; "'for which is greater, he that reclines, or he that
serves? Is not he that rechnes? But I am among you as he
that serves. -^'But you are they who have continued with me
in my trials. "'And I covenant a kingdom for you, even as-
my Father has covenanted for me, that you may eat and
drink at my table, in my kindgom, and sit on thrones,
judging the twelve tribes of Israel. "
John xiii: 1-20. Now before the feast of the Passover,
Jesus, knowing that his hour had come, that he should de-
part out of this world to the Father, having loved his own
who were in the world, loved them to the end. "And during
supper, the accuser having already put [it] into the heart of
that Judas Iskariot, Simon's [son], to betray him, ^[Jesus],
knowing that the Father had given all things into his hands,
and that he came out from God, and was going to God,
Mses from the supper, and lays aside his garments, and
taking a linen cloth, girds himself : ^next he puts water into
the basin, and begins to wash the disciples' feet, and to wipe
them with the linen cloth with which he was girded. ^Then
he comes to Simon Peter. He says to him, ^'Master, do you
wash mj feet?" "Jesus answered, and said to him, "What
[ do you know not now, but hereafter you shall know."
8
Peter says to him, "You shall not wash my feet to the seon."
Jesus answered him, "Unless I wash you, you have no part
with me." ^Simon Peter says to him, "Master, not only my
feet, but my hands, and my head, also!" ^- Jesus says to
him, "He need not wash who has bathed, but he is
John xiii: 2. Genomenou. Supper "being in progress.
THE NEW CVVENAiST. 298
■entirely clean; and you are clean, but not all." "For he
knew him who was to betray him; on this account he said,
"'You are not all clean." '^When, therefore, he had washed
their feet, he took his garments, and reclined again, [and]
said to them, "Do you know Avhat I have done to you?
^^You call me 'Teacher,' and 'Master', and you say well, for
I am. "If I, then, the Master and the Teacher have washed
your feet, you also ought to wash each other's feet. ^'Forlhave
given you an example, that as I have done to you, so should
you do. ^^Truly, truly I say to you, a slave is not greater
than his master, nor an apostle greater than he who sent
him. "If you know these things, ha^jpy are you if you do
them. ^^I speak not of you all, for I know whom I had
chosen, but that the Scripture may be fulfilled:
" 'He that eats my loaf with me has lifted his heel against me. '
""Henceforth I tell you before it occurs, that when it
occurs, you may believe that I am. -"Truly, truly I say to
you, he who receives any one I may send, receives me ; and
he who receives me, receives him that sent me."
Matthew xxvi: 21-25. And as \\iey were eating he said,
"Truly I tell you that one of you will betray me." -^And
they were exceedingly distressed, and began, each one, to
say to him, "Master, is it I?" -'And he answered and said,
"He who dipped his hand with me, in the dish, this one will
betray me. ^^The Son of Man goes, as it is written about
liim; but alas for that man, through whom the Son of Man
is betrayed; well were it for that man if he had not been
born." "^^.nd Judas, who betrayed him, answered, and
said, "Rabbi, is it I?" Jems says to him, "You have said."
Mark xiv: 18-21. And as they reclined and were
eating, Jesus said, "Truly, I say to you, one of you eating
with me Avill betray me." ^''They began to be sorrowful, and
29 A THE NEW COVENANT.
to say to him one by one, "Is it I, MasterV "'^And he said to
them, " [It is] he of the twelve who dips his hand into the
dish with me. -^For the Son of Man indeed goes away, even
as it is written concerning him, but alas for that man
through whom the Son of Man is betrayed! Good were it
for him if that man had not been born !"
Luke xxii: 19-2^>. And he took a loaf, and when he had
given thanks, he broke it, and gave to them, saying, ''Takey
this is my body, which is given in your behalf ; do this in
memory of me." "'^In like manner, also, the cup, after the
supper, saying, "This cup is the New Covenant, in my blood,
that is being poured out in your behalf. ^^But behold, the
hand of him who betrays me is with me on the table. ^^For
the Son of Man is indeed going away, as it has been appointed,
but alas for that man by whom he is betrayed!" ^^And
they began to inquire among themselves who it could be of
them, about to do this.
John xiii: 21-38. When Jesus had thus spoken, he
was troubled in the spiril;, and testified, and said, "Truly, truly,
I say to you, that one of you wiU betray me." "The
disciples looked at each other, doubting of whom he spoke.
-•■'There was reclining in Jesus' bosom, one of his disciples,
whom Jesus loved. ^*To him, therefore, Simon Peter nods,
and says to him, "TeU [us] who it is of whom he is speaking."
"He, therefore, leaning back on Jesus' breast, says to him,
"Master, who is it?" -"Jesus therefore answers and saysy
"He it IS for whom I shall dip the morsel, and give it to-
him. " Then, when he had dipped the morsel, he took and
gave it to Judas, [the son] of Simon Iskariot. -'And after the
morsel [was dipped], then the adversary entered into him.
Jesus therefore says to him, "What you do, do quickly!'^
"^Now no man of those reclininsf knew whv he said this to
THE NEW COVENANT. 295
him. --'For some supposed, seeing Judas had the box, that
Jesus said to him, "Buy what things we need for the feast;"
or, that he should give something to the poor. '^'^He, therefore,
having received the morsel, immediately went out. And it
was night. '^When therefore he had gone out, Jesus says,
"Just now was the Son of Man glorified, and God was
glorified in him. ^^And God will glorify him in himself, and
he will immediately glorify him. ^^Little children, yet a little
while I am with you. You ^vill seek me, and as I said to the
Jews, 'Where I go you cannot come,' so now I say to you.
'^A new command I give you, that you love each other ; — as
I have loved you, love you also each other ; *'in this all men will
know that you are my disciples, if you have mutual love."
*'Simon Peter says to him, "Master, where are you going?"
Jesus answered, "You cannot follow me now, where I am
going, but you shall afterwards follow. " ^'Peter says to him,
"Master, why can I not follow you now? I will lay down my
life in your behalf." ^^ Jesus answers, "Will you lay down
your life in my behalf? Truly, truly I say to you, the cock
will not crow, till you shall have disowned me three times. "
Matthew XXVi: 31-35. Then Jesus says to them, ''This
night you will all be offended in me, for it is written,
" 'I will smite the shepherd.
And the sheep of the flock will be dispersed.'
'^"^ But after I am raised, I will go before you into Galilee."
"And Peter answered and said to him, "I will never be
offended in you, though all [others] shall be offended."
John xiii : 33. See .John vii : 34, viii : 21.
Matthew xxvi: 32:— Meyer observes: "The word patris does not mean
father city (as the Germans say, Vaterstadt), but fatherland." Such is the
common meaning of all Greek writers since Homer, and fatherland means the
country of one's nativity. See .Tohn iv : 44.
2J)G TIIK NEW (JOVEXANT.
■^* Jesus said to him, "Truly I tell you, that this night, before
the cock crows, you will deny me three times." 'Teter says
to him, "Though I die with you, I will not deny you!" All
the disciples said likewise.
Mark xiv: 27-31. And Jesus says to them: "You will
all he offended, because it is wiitten :
" *I will smite the shepherd,
And the sheep will be dispersed.'
^^"But after I am raised I will go before you into Galilee."
-'And Peter said to him, "Even if all [pothers] shall be of-
fended, yet will I not." '^"And Jesus says to him, "Truly
I say to you, that this very night before [the] cock crows
twice, you will disown me thrice." "But he spoke with
more vehemence, "Though I must die with you, I will by
no means disown you." And they all declared the same.
Luke xxii: tn-38. [And the Master said], "Simon,
Simon, ])ehold, the adversary has asked for you, to winnow
you like wheat; '-but I have prayed for you that your faith
may not fail; and when you have changed, strengthen your
brothers." '"And he said to him, "Master, I am ready to go
with you, to prison, and to death." '^But he said, "I tell
you, Peter, [tlie] cock will not crow to-day, till you shall thrice
deny that you know me." '^^^But he said to them, "When I
sent you out without purse, and sachel, and sandals, did you
lack anything?" And they said, "Nothing." ^*^7^7it he said
to them, "But now, he who has a purse, let him take it, and in
like manner a sachel, and he who has no sword, let him sell
Matt, xxvi: ;ji; Mark xiv: 30; Luke xxii: :>4. Cocks were not allowed in
JeruHaleni during the Passover. The watches of the Romans were divided into
four, the last two of which were called cock-crowinjis. The meaning is sup-
posed by some to be the trumpet of "the third watch will not sound." But, on
the other hand, a cock may liave been kept in the Roman barracks, and if so,
the allusion is to actual cock-crowing.
THK NEW COVENANT. 297
his mantle, and buy [one]. '"^For I say to you, that this
which is written muist l)e fully accomplished in me :
'* 'And he was reckoned with lawbreakers:'
"For, also, that which concerns me has an end." '^And
they said, "Behold, Master, here are two swords." And he
said to them, "It is enough."
Matthew xxvi: 26-39. And as they were eating, Jesus
took a loaf, and gave thanks, and broke, and gave it to his
disciples, and said, "Take, eat, this is my body." "^And he
took a cup and gave thanks, and gave to them, saying,
""^All drink of it, for this is my blood of the Covenant,
that which is poured out for many, for forgiveness of sins.
""But I say to you, that I will not from now drink of this
product of the vine, till that day when I drink it new with
you, in the reign of my Father. "
Markxiv: 22-25. And as they were eating, he took the
loaf, and when he had blessed it, he broke it, and gave to
them, and said, "Take, this is my body." "''And he took [the]
cup, and when he had given thiinks, he gave to them, and
they all drank of it. "^And he said, "This is my blood
of the Covenant, that w.hich is poured out in behalf of
many. -'Truly I say to you, I will no more drink of the
product of the vine, till that day when I drink it new in the
reign of God."
John xiv: 1-31. "Let not your heart be troubled; believe
in God, and believe in me. "Many abodes are in my Father's
house; otherwise I would have told you; because lam going
to prepare a place for you ; 'and if I go and prepare a place
for you, I will come again, and will receive you to myself,
so that where I am, you also may be. *And you know the
way whither lam going." ^Thomas says to him, "Master, we
know not where you are going; how can we know the way?"
298 '^'^^ -^^^^ fJOVENANT.
"Jesus says to him, "I am the way, and the truth, and the
hfe. No one comes to the Father, except through me. ^If
you have known me, you shall know my Father also ; from
now you know him and have seen him." ThiHp says to
him, "Master, show us the Father, and it is enough for us."
^Jesus says to him, < 'Have I been with you so long a time^
and do you not know me, Phihp? He that has seen me has
seen the Father ; how say you, 'Show us the Father?' ^'^Do^
you not believe that I am in the Father, and the Father in me ?
The words that I speak to you, I utter not of myself, but the
Father, dwelling in me, does his works. ^^Believe me, that I
am in the Father, and the Father in me; but if not, be-
heve me, on account of the works. ^^Truly, truly, I say to
you, he that believes in me, the works that I do he also shall
do ; and he shall do greater than these, because I go to the
Father. ^^And whatever you may ask in my name, that I will
do, that the Father may be glorified in the son. "If you ask
anything in my name, that I will do. ^'If you love me, you will
keep my commands, ^^and I will ask the Father, and he
will give you another Helper that he may be with you to the
seon: "the Spirit of Truth, whom the world cannot receive,
because it does not behold him, nor know him. You know
him, because he remains with you, and shall be in you. ^^I
will not leave you orphans; I return to you. ^''Yet a little
while and the world sees me no more ; but you see me because
1 live, and you shall live. ""In that day, you shall know that
I am in my Father, and you in me, and I in you. "^He who
has my commands, and keeps them, he it is that loves me;
and he that loves me, will be loved by my Father, and I will love
him, and wiU manifest myself to him." ^-Judas — not Iskariot
— says to him, "Master, and what has occurred that you are
about to manifest yourself to us, and not to the world?'*
THE NEW COVENANT. 299"
^Mesus answered, and said to him, "If any man love me, he
will keep my word; and my Father will love him, and we will
come to him, and ahide with him. "^He that loves me not,
observes not my words ; and the word which you hear is not
mine, but the Father's who sent me. "^These things 1 have
spoken to yon while dwelling with you. ^"^But the Helper,
the Holy Spirit, whom the Father will send in my name, he
will teach you all things, and remind you of all things that 1
said to you. -'I leave you peace ; I give you my peace ; not as
the world gives to you, do I give to you. Let not your heart
be troubled, nor let it be timid. "^You heard that I said to
you, 'I go away, and I come to you.' If you loved me
you would rejoice that I am going to the Father, be-
cause the Father is greater than I. "Mnd now I have told
you before it occurs, so that when it occurs, you may believe.
^•^I wiU not speak much [longer] with you ; for the prince of
the world is coming, and he has nothing in me. ^^But that
the world may know that I love the Father, and as the
Father commanded me, even so I do; arise, let us go hence.
John XV : l-27» "I am the true vine, and my Father is
the husbandman. ^E very branch in me that does not bear,
fruit, he takes away; and every [branch] that bears fruit, he
cleanses it, that it may bear more fruit. ^You are already
cleansed, through the word that I have spoken to you.
*Dwell ill me, and I in you. As the branch cannot bear fruit
of itself, if it does not dwell in the vine, so neither can you^
unless yoa dwell in me. 'I am the vine, you are the branches.
He that dwells in me, and I in him, bears much fruit; because
apart from me you can do nothing. ^If any man dwell not in
me, he is cast out, like the branch, and is withered, and they
gather it, and cast it into the fire, and it is burned. "If you
dwell in me, and my words dwell in you, ask whatever you
300 THE NEW COVENANT.
wish, and it shall be given yon. ^In this is my Father glorified,
that you bear much fruit, and are my disciples. ^As the
Father has loved me, I have loved you; dwell in my love. ^^If
you keep my commands you will dweU in my love : as I have
kept the Father's commands, and dwell in his love. ^^These
things I have spoken to you that my joy may be in you, acd
[that] your joy may be complete. ^"This is my command,
that you love each other, as I have loved you. ^^No man has
greater love than this, that a man should lay down his Hfe in be-
half of his friends. "For you are my friends, if you do the
things that I command you. ^'I no more call you slaves,
because the slave does not know what his master does ; but I
have called you friends, because I have made known to you
aU things that I heard from my Father. ^'^You did not choose
me, but I chose you, and appointed you, that you might go
and bear much, fruit, and [that] your fruit may remain; so
that whatever you ask of the Father, in my name, he will give
it to you. ^'These things I command you, that you love each
other. ^*If the world hate you, you know that it had hated
me before [it hated] you. ^'If you were of the world, the
world would love its own ; but because you are not of the
world, but I chose you out of the world, therefore the world
hates you. -''Eemember the word that I said to you, 'A slave
is not greater than his master.' If they persecuted me, they
wiU also persecute you ; if they kept tny word, they ^ill also
keep yours. "^But all these things they will do to you, on
account of my name, because they know not him that sent
me. "Had I not come and spoken to them, they would not
have had sin; but noAV they have no pretext for their sin.
"He that hates me, hates my Father also. '^Had I not
wrought among them the works that no other one had
wrought, they would not have had sin; but now they have
THE NEW COVENANT. 301
even seen, and yet have hated both me and my Father.
^''Thus they fulfill that word which was written in their law:
" 'They hated me without cause.'
'♦-®When the Helper comes, whom I will send to you.
from the Father, the Spirit of Truth, that which proceeds
from the Father, he will testify of me. "'And you also will
testify, because you have been with me from the beginning.
Joim xvi: 1-33. "These things I have spoken to you that
you may not be made to offend. "B'or they may excommuni-
cate you from the synagogues ; yes, an hour is coming, when
every one who kills you will think he offers service to God.
'And they will do these things because they know not the
Father, nor me. *But I have spoken these things to you, so
that when their hour comes, you may remember that I
apoke of them. And I said not these things to you from the
beginning, because I was with you. ''But I now go away to
him that sent me; and no one of you asks me, 'Whither go
you?' ^But sorrow has filled your heart, because I said these
things to you. 'But I tell you the truth : it is better for you
that I go away; for if I do not go away, the Helper will not
come to you; but if I go, I will send him to you. '"And when
he comes, he will convince the world concerning sin, and con-
cerning righteousness, and concerning judgment; ^concern-
ing sin, because they believe not in me; ^''concerning riglit-
ousness, because I go to the Father, and you behold me no
more; "concerning judgment, because the prince of this
world has been judged. '"I have many things to tell you, but
you cannot endure them now. ^^But when he comes, the
Spirit of Truth, he will lead you into all the truth; for he
will not speak from himself ; he will speak whatever he may
hear, and declare to you the things that are to come. "He
will glorify me, because he will take of mine, and declare to
302 ^^HE EEW COVENANT.
you. ^''All things that the Father has, are mine; therefore I
said that he takes of mine, and will declare [it] to you. ^"'A
little while and you will see me no longer, and again a little
while and you will see me." ^"Then [some] of his discijoles
said to each other, " What is this he says to us, 'A little
while and you will not see me, and again a little [while] and
you will see me,' and 'Because I go to the Father?' " ''They
said, therefore," What is this that he says, *A little wliile?' We
know not what he says." '"Jesus knew that they were going
to ask him, and he said to them, "Do you inquire of each
other concerning this, hecause I said, 'A little while and you
behold me not,' and again, 'A little while and you will see
me?' -''Truly, truly, I say to you, that you will weep and
lament, hut the world will rejoice; you mil be sorrowful, but
your sorrow will become joy. ^'When the woman is in
travail she is in sorrow, because her hour has come; but
when she has borne the child, she remembers the distress no
more, because of the joy that a man is born into the world.
'^''And you, therefore, now indeed shall have sorrow; but I will
see you again, and your heart shall rejoice, and your joy no
one takes from you. -^And in that day you mil ask me
nothing. Truly, truly, I say to you, whatever you may ask
the Father, he will give you, in my name. "^Till now you
asked nothing in my name; ask and you shall receive, so that
your joy may be completed.
^^"These things I have spoken to you in figures; an hour
comes when I will no more speak to you in figures, but I will
tell you plainly about the Father. "''In that day you will ask
in my name, and I say not to ycu that I will supphcate the
Father concerning you; -^for the Father himself loves you,
because you have loved me, and have believed that I have
■emanated from the Father. "'I emanated from the Father,
THE NEW COVENANT. 303
and have come into the world. Again, I leave the world, and
go to the Father." ^^The disciples said, "Behold, now you
are speaking plainly, and without a figure. ^^Now we know
that you know all tilings, and have no need that any
one should ask you; by this we believe that you emanated
from God." "^ Jesus answered them, "Do you now
beheve? ""Behold, an hour comes, yes, the hour has come,
when you will be scattered, every one to his own [house], and
will leave me alone. But I am not alone, for the Father is
with me. "^I have spoken these things to you, that in me
you may have peace. You have affliction in the world; but
be of good courage; I have conquered the world."
John XVii: 1-26. Jesus said these things, and raised
his eyes to the heaven, and said, "Father, the hour has
come; glorify thy son, that the son may glorify thee; -as thou
hast given him authority over all flesh, so that he may give
John xvii: 2. "As thou hast given him power over all flesh." See Matt,
xxviii: 18. This phrase is unlimited both in form and spirit, so far as it
relates to the number of mankind suljjected to the power of Jesus ; and the
amount of power is limited only by the necessity of the case. The power
was not supreme, for such was not needed; but it cannot be doubted that it
was sufficient for the purpose designed. Johniii: 34. The strict universal-
ity of the dominion is indicated not alone by the general phrase "all flesh,"
which is comprehensive, but sometimes limited in its import. From the
nature of the case, it must be regarded as universal. God is the common
Father of all, and may not be expected to exclude any from the benefit of
the Messiah's reign. It is expressly asserted by Jesus himself, that he was
sent by the Father to save the world ; and the apostles declared that he was
sent to be the Savior of the world, and that he gave himself a ransom for all,
and tasted death for every man. Moreover, when Paul described this sub-
jection of all flesh to the power of Jesus, he used very strong and compre-
hensive terms; and lest he should be misunderstood, he added that God him-
self was not to be understood as included among those who were thus sub-
jected. 1 Cor. XV : 27. When he thus made an exception which was manifest,
most certainly he would have also excepted a portion of mankind, which was
not manifest, if he believed such exception should be made, and intended to
state the matter of facts truly. "That he should give," &c. That is, this
power was bestowed, in order that he might give, or to enable him to give, the
blessing designed and here mentioned. He was fully qualified and empowered
for the work assigned him. Hence its completion might be expected. And
yo-i
THE NEW COVENANT.
aBonian life to all whom tliou hast given him. 'And this is
the feonian life, that they may know thee, the only true God,
and eTesus Christ whom thou didst send. 'I have glorified
Jesus prayed that as he had faithfully used this power, thus far, ver. 4, he
might be sustained to the last, ver. 1, "Eternal life. " This phrase often indi-
cates that spiritual life, and peace, and joy, which men attain on the earth,
through faith in Jesus Christ. John v : 24. In this place it seems to have a
wider signification, and to denote that state of life which results from an
entire deliverance from the power of sin. This was the great and crowTiing
work committed to Jesus ; to save his people from their sins, to redeem men
from all iniquity, and to take away the sin of the world, Matt, i: 21 ; John i:
29; Tit. ii: 14. In this manner, should all opposition to God and to holiness
be overcome; the power of evil be utterly demolished ; and the Avhole human
family brought to the home of their Father, confessing his authority, extoll-
ing his mercy, and rejoicing in his presence. 1 Cor. xv : 24-28 ; Eph. i : 9-10 :
Phil, ii: 9-11. Such Avas the most valuable blessing he was commissioned to
bestow : and to this he seems here to refer. Other blessings were incidental
to his ministry ; faith in him admits us to a foretaste of the heavenly life and
blessedness; but the full fruition of the good designed by the Father, in send-
ing the Son to be the Savior of the world, can only be realized when the
creation shall be delivered from the bondage of corruption into the glorious
liberty of the children of God, through the power of the resurrection. Luke
XX : 36; John iii: 17; xii: 47; Kom. viii: 21. Or, it it be supposed that the
primary reference here is to the life which believers enjoy in this world, it
must nevertheless be remembered, that this is similar in nature, though
inferior in degree, to that which shall be the portion of saints made perfect
in heaven. And whether bestowed here or hereafter, it results from faith or
knowledge of the divme character. And as pov/er was given Jesus to bestow
it, we need not have the slightest doubt that he will do so; for he has given
the most convincing evidence of his love to mankind and desire for their wel-
fare, by giving his life for us Avhlle we were yet sinners. John xv: 13; Eom.
v: 6-8. "To as many as thou hast given him." Namely, to "all flesh," over
whom he has power; in other words, to mankind without exception. See
note on Matt, i: 21. In ver. 6-12. Jesus speaks of them who were given him
for a particular purpose, or in a particular sense. But here he manifestly
speaks of all; else why refer to his power over all? Surely, power over the
whole hnman race was not necessary, to enable him to give eternal life to the
few who had at that time believed on him. If we limit the meaning of the
phrase here by its import in ver. 6-1 2, we must understand Jesus to speak only
of them who were t?ipn his disciples ; for he speaks of none other there. If we
do not thus strictly limit it, no good reason can be assigned for any limita-
tion whatever; on the contrary, the character of God and of his Son, the
object for which the Son was sent into the world, and his own language in this
verse, all require us to understand him to refer to all men in the most unlim-
ited sense. — Paige.
John xvii: 4. "I have finished the work," &c. The same declaration, in
substance, was repeated on the cross, John xix: 30. Our Lord probably
THE NEW COVENANT. 305
tliee on earth, liaving finislied the work which thou hast given
me to do. ''And now, Father, glorify me, with thyself, with
the glory that I liad with thee, before the world was. *^I
have manifested thy name to the men whom thou gavest me
out of the world ; they were thine, and thou gavest them to
me, and they have kept thy word. 'Now I know that all
things whatsoever thou hast given me, are from thee. ^Be-
cause I have given them the words which thou gavest me;
and they received [them] , and knew truly that I emanated from
thee, and believed that thou didst send me. •'! ask concern-
ing them; I ask not concerning the world, but concerning
included here his tinal act of obedience before his exaltation. All the prepara-
tions for his death were made ; he knew it was at hand ; and he had resolved
to be obedient in this last and severest duty assigned him. Including this,
he had finished the work given him to do on this earth. But it is not to be
understood that the full effect of his labor had then been realized or fully
accomplished : nor that he would thenceforth relax his labors for the recon-
ciliation of men to God. He still operates by his spirit; he still reigns in his
spiritual kingdom, and will reign until sin be destroyed, and all yield a cheer-
ful homage to him and to the Father. 1 Cor. xv: 24-28; Phil. 2: 8-11 ; Heb.
ii: 7-15. He had put in operation that system, of means which he knew
woiild result in the salvation of the world, in the broadest sense of the
phrase; for nothing short of this could be considered a completioyi or the
finishing of the work committed to him. Matt, i: 21 ; Lukeii: 10-1-i; John
iii: 17; 1 John iv: 14. -Pa /(/p.
John xvii: 9. Jesus was offering a special prayer for his disciples. He
frequently employs this form of expression; that is, he uses the negative In
order to give the greater emphasis to the affirmative, as when he says, in
reference to forgiveness: "Not seven times, bvit seventy times seven;" or, "Lay
not up treasures upon earth, but lay up treasures in heaven." He does not
forbid us to forgive seven times, nor to lay up treasures upon earth, but he
precedes his command to forgive seventy times seven, and to lay up heavenly
treasures, l>y a negative, in order to give the greater force to what follows.
He offers a special prayer for his disciples, but in verse 21 he extends it to
others, and on his cross he prayed for his murderers (Luke xxiii: .34); and
he also prayed for all men when (John x) he prayed for all the sheep for whom
he had laid down his life. "Other sheep I have which are not of this fold;
them also I must bring; and they shall hear my voice; and there shall be one
liock and one shepherd." Barnes (Presbyterian) says: "This passage settles
nothing about the question whether Christ prayed for sinners." Whitley
says: "He made this prayer out of affection to the world, and with this design,
20
306 THE NEW COVENANT.
those whom thou hast given me; because they are thme.
^''And all thmgs that are mine are thine, and thine mine, and
I am glorified in them. "And I am no more in the world, but
they are in the world, and I am coming to thee. Holy
Fafcher, keep those that thou hast given to me, in thy name,
that they may be one as we also [are]. ^'When I was with
them, I kept in thy name those that thou hast given me; and
that the preaching of the apostles to them might be more effectual for their
conversion and salvation." The language is simply a special prayer for the
disciples.
John xvii: 12. The case of Judas. "Kept and lost," are here employed
antithetically. The eleven were "kept," by remaining true, and Judas was
"lost" out of the apostleship. He was lost as all men were, for Christ came
to "save that which was lost." The language has no reference to his final
condition, but to his then present state.
Judas is called "the son of destruction," John xvii: 12. The apostle speaks
of those who "draw back unto destruction," Heb. x: 39; and also of "the
destruction of ungodly men," 2 Pet. lii: 7; and the Revelator, xvii: 8-11,
declares that certain ones are destined to destruction. W^hat is the meaning
of this word, {anoleia)? It is the same word found in the following passages :
Matt, vii: 13, "Broad is the way that leadeth to 'destruction;' " Acts viii:
20, "Thy money perish with thee;" 2 Pet, ii: 1, "Shall bring in damnahle
heresies;" 2, "FoIIoav t\\Qir "pernicious' wK^fif 3, "Their da?'/mtti*o>?, slum-
bereth not;" Matt, xxvi: 8, "To what purpose this icaste (of ointment) ;" Mark
iv: 4, Acts xxv: 16, "It is not the manner of the Romans to deliver any man
to die." It is found twenty times in the New Testament, and is translated
destruction, waste, perdition, die, damnable and pernicious. Its meaning is
loss, waste, «fec.
In Heb. x: 39: "But we are not of them who draw back unto perdition;
but of them that believe to the saving of the soul ;" the meaning is that .the
disciples would not experience the destruction about to overtake the wicked
people of those times. This is the view given by orthodox commentators.
Wakefield: "But we are not they who withdraw unto destruction, but who
faithfully persevere, to the deliverance of our lives." Clarke: "We are not
cowards who slink away, and notwithstanding, meet destruction; but we
are faithful, and have our souls saved alive. The words peripoiesin psuches
signify the preservation of life. See the note Ephesians i : 11. He intimates
that, notwithstanding the persecution was hot, yet they managed to escape
with their lives." Lightfoot: "As Christ's pouring down his vengeance, in
the destruction of that city and people, is called his 'coming in his glory,'
and his 'coming in judgment:' and as the destruction of that city and nation
is characterized, in Scripture, as the destruction of the whole world, so there
are several passages that speak of the nearness of that destruction, that are
siiited according to such characters. Such as that in 1 Cor. x: 2: 'Upon
THE NEW COVENANT. 307
I guarded them, and none of them was destroyed, except the
son of destruction; that the Scripture may be fulfilled. ^'^And
now I am coming to thee ; and these things I speak in the
world, that they may have my joy completed in them. '*I
have given them thy word, and the world has hated them,
whom the ends of the world are come;' 1 Pet. iv: 7: 'The end of all things is
at hand;' Heb. x: 37: 'Yet a little while, and he that shall come, will come,
and will not tarry.' " — Sermon on James, v : 9.
As "son of thunder" in the New Testament means an eloquent man, and
"son of peace," a peaceable man, so "son of perdition" denotes one abandoned
to wickedness. Judas was lost, was a son of perdition, because of his great
wickedness. He was lost out of the apostleship, but nothing indicates that
his loss was final. The best critics of all churches give this view.
Whitby: "And none of them is lost; i. e., either by temporal death (chapter
xviii: 9), or by falling off from me, but the son of perdition, i. e., Judas,
worthy of perdition. So the son of death is worthy of it (2 Sam. xli: 5),
and etfmos apoJeias is a nation fit to be destroyed. (Eccl. xvi: 9; Matt.
xxiii: 15, and the note on Eph. ii: 2.) Bosenmuller: 'No one is ignorant that
Judas is here the intended betrayer of Christ, and who had fallen off from
him. Apoleia (perdition), therefore, as the preceding words teach, in this
place, seems to indicate a defection from Jesus, the teacher, as in 2 Thess.
ii: 3, where the phrase Iio wliios apoJeias (the son of perdition) differs very
little from ho whios amartias (the son of transgression), and is used concern-
ing a noted impostor, who persuaded many to a defection from the Christian
religion.' "
There is nothing in the use of the word to intimate that it means more than
temporal loss. In fact, the more utterly he was "lost," the more certain he is
to experience the saving power of Christ, who came to "seek and save that
which was lost," Matt, xviii: 11 ; "to the lost sheep of the house of Israel," x: 6.
The prodigal son, the piece of silver, and the hundredth sheep were lost, but
all these were found. Their being lost was the sole reason why they were
sought and saved from their perilous condition. We have "all gone astray
like lost sheep," but the lost shall be found, and "there shall be one flock and
one shepherd."
The word apoUumi is the word usually rendered lost and lose, and it is
also translated destroy, perish, and marred. "Lord save us, we ^perish,'"
Matt, viii: 25; "Go, rather to the lost sheep of the house of Israel," Matt, x:
6; "Whosoever will save his life shall lose it," Mark viii: 35; "I have found
my sheep which v/as lost," Luke xv: 6; "There shall not a hair of your head
perish," Lukexxi: 18, are instances of the use of the word. As applied
to the soul it means a condition of sinfulness. Matt, x : 6 : "The lost sheep of
the house of Israel;" xviii: 11: "The Son of Man i-^ come to save that which
loas lost." But nothing is more distinctly taught than that Jesus, who
came to seek and save the lost, will continue his work until he finds themi.
There is no final loss in the New Testament.
Dr. Adam Clarke says. Acts 1 : "It must be allowed that this crime was one
308 ^^^^' ^^^^ COVENANT.
because they are not of the world, even as I am not of the
world. ^^I ask not that thou take them from the world, but that
thou keep them from the evil [of the world]. ^^They are r^ot
of the world, as I am not of the world. ^^Sanctify them
in the truth ; thy word is truth. As thou hast sent me into
of the most inexcusable ever cominitted hy man ; nevertheless, it has some
alleviations. (1.) It is possible that he did* not thinJs: that his Master could
be hurt by the Jews. (2.) When he fotmd that he did not use his power
to extricate liimself from their hands, he deeply relented that he had
betrayed him. (3.) He gave every evidence of the sincerity of his repentance,
by going openly to the Jewish rulers, confessing his own guilt, asserting the
innocence of Christ, returning the money which he had received from them;
and then (4.) the genuineness of his regret was proved by its being the
cause of his death. But Judas might have acted a much worse part than he
did. (1.) By persisting iu his wickedness. (2.) By slandering the character
ofvour Lord, both to the Jewish rulers and to the Eomans ; and had he done
so, his testimony would have been credited, and our Lord would then have
been put to death as a malefactor, on the testimony of one of his own dis-
ciples; and thus the character of Christ and his gospel must have suffered
extremely in the sight of the world; and these very circumstances would
have been pleaded against the authenticity of the Christian religion by
every infidel, in all siicceeding ages. And (3.) had he persisted in his evil
way, he might have lighted such a flame of persecution against the infant
cause of Christianity, as must, without the intervention of God, have ended
in its total destriiction. Now, he neither did nor endeavored to do any of
these things. In other cases these would be powerful pleadings. Judas was
indisputably a bad man; but he might have been worse; we may plainly see
that there are depths of wickedness to which he might have proceeded, and
which were prevented by his repentance.
"These examples sufficiently prove that this was a common proverb, and is
used with a great variety and latitude of meaning; and seems intended to show
that the case of such and such persons was not only very deplorable, but
extremely dangerous; but does not imply the positive impossibility either of
their repentance or salvation. The utmost that can oe said for the case of
Judas is this: he committed a heinous act of sin and ingratitude; but
he repented, and did what he could to undo his wicked act. He had
committed the sin unto death ; that is, a sin that involves the death of the
body ; but who can say (if the mercy was offered to Christ's murderers, and
the gospel was first to be preached at Jerusalem, that these very murderers
might have the first offer of salvation through him whom they had pierced),
that the same mercy could not be extended to wretched Judas? I contend
that the chief priests, &c., who instigated Judas to deliver up his Master, and
who crucified him. too as a 'malefactor, having at the same time, the most
indubitable evidence of his innocence, were loorse men than Judas Iscariot
himself: and that if mercy was extended to those, the Avretched penitent
traitor did not die out of the reach of the yearning of its bowels. And I
THE NEW CO VEX ANT. 309
the world, ^^so have I sent them into the world. ^^And I
sanctify myself in their behalf, so that they also ma,y he
sanctified in [the] truth. -''Nor do I ask for these only ; but
also for those believing on me through their word ; "Hhat [they]
all may be one, as thou, Father, in me, and I in thee;
that they also may be in us, so that the world may believe
that thou hast sent me. ^'And I have given them the glory
that thou hast given me, that they may be one as we are
one; "^I in them, and thou in me, that they m.ay be perfected
into one, that the world may know that thou hast sent me, and
contend further, that there is no positive evidence of the final damnation of
Judas in the sacred text. "
It is said that this language cannot be true of Judas, if he is ever to
be redeemed, no matter how much he may have sutfered previously. The
answer to this is, that this was a proverbial expression among the Jews, and
was not employed literally. Job says: "Let the day perish wherein I was
born." Jobiii: 3. Solomon said: "If a man live many years, and his soul
be not filled with. good; and also that he hath no burial; I say that an
untimely birth is better than he." Eccles. vi: 3.
The commentator Kendrick, says : " 'It had been good for him, it he had
never been born,' is a proverbial phrase, and not to be understood literally;
for it is not consistent with our ideas of the divine goodness to make the
existence of any being a curse to him, or to cause him to suffer more, upon
the whole, than he enjoys happiness. Rather than do this, God would not
have created him at all. But as it is usual to say of men who are to endure
some grievous punishment or dreadful calamity, that it would have been
better for them never to have been born, Christ, foreseeing what .Judas would
bring upon himself, by delivering xip his Master into the hands of his enemies,
applied this language to him.'"
Dr. Clarke quotes the common use of the saying : "In Shemoth Rabba, sec. 40,
fol. 135, 1, 2, it is said, 'Whosoever knows the law, and does not do it, it
had been better for him had he never come into the world.' In Vayikra Rabba,
sec. 26, fol. 17i), 4, and Midrash Coheleth, fol. 91, 4, it is thus expressed: 'It
were better for him had he never been created; and it would have been
l)etter fot him had he been strangled in the womb, and never have seen the
light of this world.' "
"It is plainly a proverbial expression, descriptive of a great calamity or
punishment. Many phrases of the same purport are found in the Jewish
writers. This is one: 'He that knoweth the law and doeth it not, it were
better for him that he had not come into the world. ' The inferences which
liave sometimes been drawn from a strictly literal interpretation of these
words, in regard to the nature and duration of future punishment, have
therefore little pertinence or warrant."— /^/?vr7no; v.
310 THE NEW COVENANT.
hast loved them as thou hast loved me. "^Father, those
whom thou hast given me ! — I desire that where I am, they
also may he with me ; that they may behold my glory, which
thou hast given me, because thou hast loved me [from] before
the foundation of the world. "'Righteous Father, the world
knew thee not, but I knew thee, and these knew that thou
hast sent me. ""And I have made known, and will make
known thy name to them; that the love with which thou hast
loved thein^ may be in them, and I in them."
JESUS AND His DISCIPLES GO TO THE MOUNT OF OLIVES.
Matthew xxvi: 80. And when they had sung a hymn,
they departed to the mountain of the olives.
Mark xiv: 20. And when they had sung a hymn, they
departed to the mountain of the olives.
Luke xxii: 39. And he departed, and went according to
his custom, to the mountain of the ohves,and the disci-
ples also followed him.
John xviii: 1. When Jesus had spoken these words, he
went "out with his disciples over the winter-torrent Kidron,
where was a garden, into which he and his disciples entered.
THE AGONY IN THE GARDEN.
Matthew xxvi: 36-46. Then Jesus comes with them to
an inclosure called Gethsemani, and says to his disciples,
"Sit here, while I go away yonder, and pray." ''And he took
with him, Peter, and Zebedee's two sons, and began to be
distressed, and in anguish. "*Then he says to them, "My
soul is overwhelmed with sorrow, even unto death; remain
here, and watch with me." '^"And he went forward a little,
and fell on his face, and prayed, and said, "My Father, if it
is possible, let this cup be removed from me; yei, not as I
will, but as thou wiliest." ^"And he comes to the disciples,
THE NEW COVENANT. 311
and linds them asleep, and says to Peter, "Is it so, then,
that you could not watch Avith me one hour? ^^ Watch and
pray that you enter not into temptation ; the spirit is indeed
willing, hut the flesJi weak," ■*' Again, a second time, he
went away and praj^ed, saying, "My Father, if it is not
possible that this be removed, except I drink it, thy will be
done." ^'And returning, he found them asleep, — for their
eyes were weighed down. ^^And he left them again, and
went away, and prayed a third time, saying the same words
again. *^Then he comes to the disciples, and says to them,
"Sleep on, now, and rest; for behold, the hour has come
nigh, and the Son of Man is betrayed into the hands of
sinners. *° Arise, let us go; behold, he who betrays me is
near. "
Mark xiv: 32-42. And they came to an in closure ca,lled
Gethsemani, and he says to his disciples, "Sit here, while I
go awaij and pray. " *^And he takes mth him Peter, and Jacob,
and John, and began to be greatly distressed and full of an-
guish. •'*And he says to them, "My soul is extremely sorrow-
ful, even unto death; stay here and watch." ''And hi went
forward a little, and fell on the ground, and prayed that if pos-
sible the hour might pass from him. "And he said, "Abba,
Father, all things are possible with thee; remove this cup
from me; yet, not what I wash, but what thou wiliest."
"And he comes, and finds them sleeping, and says to Peter,
"Simon, are you sleeping? Could you not watch a single hour?
'■^Watch and pray, that you enter not into temptation ; the
spirit is indeed willing, but the flesh weak." '"And he went
away again, and prayed, saying the same words. ''^And
again he came, and found them asleep, — for their eyes were
weighed down, — and they knew not w^hat to answer him.
Maek xiv; 3G. Abba is Syriac of the diminutive of father — papa.
312 ^■^^^' ^^^^W COVENANT.
*^And he comes the third time, and says to them, "Slee}),
now, and rest. It is enough; the hour has come; behold, the
Son of Man is betrayed into the hands of sinners. ''"Arise;
let us go; behold, he that betrays me is near."
Luke xxii: 40-42 ; 45-46. And when he reached the place,
he said to them, "Pray that you may not enter into temptation."
"And he withdrew from them about a stone's throw, and he
kneeled and prayed, ^-saying, "Fatlier,if thou art willing, re-
move this cup from me; yet, not my will, but thine, be done."
* * * ''"And when he rose from prayer, and came towards
the disciples, he found them agleej) from sorrow; ^*^and he said
to them, "Why do you sleep? Arise, and pray that you do not
enter into temptation."
John xviii: 2. And Judas, also, who betrayed him, knew
the place ; because Jesus often resorted there with his dis-
ciples.
JESUS IS AKRESTED.
Matthew xxvi: 47-56. And while he was speaking,
behold, Judas, one of the twelve, came, and with him a great
crowd, with swords and bludgeons, from the high -priest and
presbyters of the people. ''^And he who betrayed him, gave
them a sign, saying, "Whomsoever I shall kiss, it is he;
take him," ''^And immediately approaching Jesus, he said,
*'Hail, Rabbi," and repeatedly kissed him. ^"And Jesus said
to him, "Comrade, what, are you here?" Then they came
and laid hands on Jesus, and took him. ^^And behold,, one
of those with Jesus stretched out his hand and drew his sword,
and striking the slave of the high-priest, cut off his ear.
'■-Then Jesus says to him, "Return your sword into its
Lu:^E xxii : 43 and 44 are omitted from the oldest MSS. : "And an angel
from heaven appeared to him, strengthening him. And being in agony he
prayed most earnestly ; and his sweat was like clots of blood, falling to the
ground."
THE NEW COVENANT. 313
scabbard ; for all who take the sword shall perish by the sword.
*^0r do you think that I cannot ask my Father, and he mil even
now send me here more than twelve legions of angels?
^*How then could the Scriptures be fulfilled, that [say] thus it
must be?" ^' Jesus in that hour said to the crowds, "Have
you come out with swords and bludgeons to arrest me, as if
in pursuit of a robber? Every day I sat in the temple, teach-
ing, and you did not apprehend me. ^°But all this has been
done that the Scriptures of the prophets might be fulfilled."
Then all Im disciples left him and fled.
Mark xiv: 43-50. And immediately, while he yet spoke,
Judas IsJiariot comes, — one of the twelve, — and a crowd with
him with swords and bludgeons, +"rom the high-priests, and
the scribes, and the presbyters. ''^And he who betrayed
him had given them a signal, saying, "Whomsoever I shall
kiss, that is he ; seize him, and lead him away safely. " ''^And
when he had come he immediately approached him, and
says, "Kabbi!" and repeatedly kissed him. '"'Then they laid
hands on him, and seized him. '''And one of those standing
by, drew a sword, and struck a slave of the high-priest, and
cut off his ear. ''^And Jesus answered, and said to them,
"Have you come out with swords and bludgeons, to take me,
as if in pursuit of a robber? *■! was with you, teaching in
the temple every day, and you did not arrest me. But the
Scriptures must be fulfilled." '"And they all left him, and
fled.
Luke xxii: 47-53. Behold, while he was speaking, a
crowd, and he who was called Judas, one of the twelve, went
before them, and approached Jesus, to kiss him. *^And
Jesus said to him, "Judas, do you betray the Son of Man
with a kiss?" ''■'And those about him, seeing what was going
to transpire, said, "Master, shall we strike with a sword?" ■'*'And
314 'J^HE NEW COVENANT.
a certain one of them struck the slave of the high -priest, and
cut off his right ear. '^But Jesus answered, and said,
^'Permit so much!" And he touched the ear, and healed him.
^^And Jesus said to the high-priests, and officers of the
temple, and presbyters, who had come against him, "Have
you come out with swords and bludgeons, as for a robber?
"''You did not stretch out your hands agE^^inst me when I .was
with you daily in the temple ; but this is the hour and ihe
power of darkness."
John xviii: 3-11. Then Judas, having received the
cohort and officers from the high-priests, and the Pharisees,
comes with torches, and lanterns, and weapons. *But Jesus,
knowing all the things that were coming upon him, went
out, and says to them, "Whom are you seeking?" ^They
answered him, "Jesus, the Nazarene." Jesus says to them,
'*! am [he^." And Judas, also, who betrayed him, stood
with them. "^When, therefore, he said to them, "I am
[he]," they retreated, and fell on the ground. 'Then he
asked them again, "Whom are you seeking?" And they said,
"Jesus, the Nazarene." ^Jesus answered, "I told you that I
am [he]; if therefore, you seek me, let these go;" ''that the
word that he spoke might be fulfilled :
"I have lost not one of those whom thou hast given me."
^Then Simon Peter, having a sword, drew it, and struck
the high-priest's slave, and cut of! his right ear. Now the
slave's name was Malchus. "Jesus, therefore, said to Peter,
"Put the sword into the scabbard; the cup that the Father
has given me, shall I not drink it?"
JESUS IS CONVEYED TO KAIAPHAS.
Matthew xxvi: 57. And those who had taken Jesus,
conducted him to Kaiaphas, the high-priest, where the scribes
and the presbyters were assembled.
THE^NEW COVENANT. 31 5
Mark xiv: 51-53. And a youth followed liim, with a linen
cloth wrapped around [his] naked [body], and they seized
him. ^^And he left the linen cloth and fled naked. ^^And
they conducted Jesus to the high-priest, and the high-priests
and the scribes and the presbyters came together to him.
Luke xxii: 54. And they seized him, and led him
[away], and brought him into the house of the high-priest.
But Peter followed at a distance.
John XViii: 12-14. Then the cohort, and the com-
mander, and the officers of the Jew^s, arrested Jesus, and
bound him, ^^and led him to Annas first, for he was father-
in-law of Kaiaphas, who was high-priest that year. "Now
Kaiaphas was he who advised the Jews that it was expedient
for one man to die in behalf of the people.
PETER AND JOHN FOLLOW JESUS.
Matthew XXVi: 58. But Peter followed him at a dis-
tance, to the court of the high-priest; and he went in and sat
with the attendants, to see the end.
Mark xiv: 54. And Peter followed him at a distance,
even into the high -priest's court, and sat in company with the
attendants, warming himself before the blaze.
Luke xxii: 55. And when they had kindled a lire in the
middle of the court, they sat down together, and Peter sat
among them.
.Johnxviii: 15-16. And Simon Peter, and another dis-
ci]3le, followed Jesus. And that disciple was known to the
high-priest, and he 'went in with Jesus, into the court of
the high-priest. ^''But Peter stood outside, at the door.
Therefore, that other disciple, who was the acquaintance of
Makk xiv: 51-52. Gumnos, with only an under robe.
316 THE NEW COVEM.NT.
the high -priest, went out and spoke to her that kept the
door, and brought Peter in.
JESUS IS CONDEMNED BY THE HIGH-PRIESTS.
Mark xiv: 55-65. Now the high-priests, and the entire
sanhedrin, sought testimony against Jesus, in order to
kill him; but they found none. ^^For many testified falsely
against him, but their testimonies were contradictory. "And
some standing up testified falsely against him, saying, ^^'^He
saidy *I wiU destroy this temple, made with hands, and with-
in three days I will build another, made without hands.' "
^^But notwithstanding this their testimony was contradictory.
*"^And the high-priest, rising in the midst, asked Jesus,
saying, "Do you answer nothing that these testify against
you?" ^^But Jem-s was silent, and answered nothing, and
the high-priest asked him, and said to him, "Are you the
Christ, the son of the Blessed One!" *'-And' Jesus said, "I
am ; and you will see the Son of. Man sitting at the right
hand of the Power, and coming with the clouds of heaven."
•"^And the high-priest rent his garment and said, "What
further need have we of witnesses? '''* Behold note you have
heard the blasphemy. ^What is your opinion?" And they
all condemned him as subject to death. --And some began to
spit upon him, and to blindfold him, and to buffet him; and
to say to him, "Prophesy." And the attendants received him
with blows.
Matthew xxvi: 59-68. Now the high-priests, and the en-
tire sanhedrin sought false testimony against Jesus, so that
they might deliver him to death ; ''''and they found it not,though
many false witnesses came; but afterwards, two came for-
ward, ''^and said, "This man declared, 'I can demolish God's
th:^ new covenant. , 317
temple, and within three days rebuild it.' " ^"And the high-
priest stood up and said to him, "Do you answer nothing?
What is it that these testify against you?" "^But Jesus was
silent. And the high-priest said to him, "I adjure you by
the Hving God, that you tell us if you are the Christ, the Son
of God!" ''* Jesus said to him, *' You have said it; besides, I
say to you, from now you will see the Son of Man sitting on
the right hand of the Power, and coming on the clouds of the
heaven." "^"Then the high-priest rent his clothes, saying,
''Behold, he blasphemes! What further need have we of
witnesses? Behold, now you have heard the blasphemy, what
think you?" "^"^And they answered, and said, "He is hable
to death." ''"Then they spit in his face, and buffeted him,
and some struck him with their open hands, and said,
^'^"Prophesy to us, oh, Christ, who is he that stkick you?"
Luke xxii: 63-65. And the men who had him in custody
derided him, and scourged him. "^^And they blindfolded him,
and asked him, saying, "Prophesy, who struck you!" °'And
they spoke many other blasphemous things against him.
John xviii: 10-24. Then the high-priest asked Jesus
concerning his disciples, and his teaching. '"And Jesus
answered him, "I have publicly spoken to the world; 1
always taught in a synagogue, and in the temple, where all
the Jews congregate ; and I said nothing in secret. -^ Why
do you ask me? Ask those who have heard what I said to
Matt, xxvi : 62, 63. Part of verse 62 and all of verse 63 are not contained in
the oldest MSS. : "Dost thou answer nothing to what these testify against
thee? But Jesus was silent. And the high priest said to him."
FaiTar says: "Matt, xxvi: 67, eneptusan ekolaphisan (slapped with the open
palm); errapisan (struck with sticks); Markxiv: 65, hrapismasin elnho)t nl.
ehnllon: Luke xxii: 63-64, eneDaizon auto, deronfes lis efttin ho i^aifiaii re.
There is a pathetic variety in these live forms of insult by blows [cf. Acts xxi :
32; xxiii: 2; Isa. 1: (>; and the treatment of one of Annas's own sons, (.Tos-
B. J. w. 5, S. 31 )."
:318 THE NEW COVENANT.
them; behold, they know what thmgs I said." ^"And when
he had said these things, one of the attendants struck him
with the open hand, saying, "Do you answer the high -priest
thus?" ^^But Jesus answered him, "If I have spoken evil,
testify concerning the evil ; but if well, why do you strike
me?" ^* Annas, thel-efore, sent him bound to Kaiaphas, the
high -priest.
Peter's first denial.
Matthew xxvi: 69-70. And Peter sat outside, in the
court, and a servant-girl came to him, saying, "You were
also with Jesus, the Galilean." ^*^But he denied it in the
presence of them all, saying, "I know not what you say."
Mark xiv: 66-68. And Peter being below in the court,
there came one of the servant-girls of the high-priest; ^^and
seeing Peter warming himself, she looked at him, and said,
"You also were with Jesus, the Nazarene." "^^But he denied,
sapng, "I neither know nor comprehend what you say."
And he went into the outer court.
Luke xxii: 56-57. And a certain servant-girl seeing him
as he sat by the blaze, looked steadily at him, and said,
"This man, too, was mth him." "But he denied, saying, "I
do not know him, woman!"
John xviii: 17-18. Then the servant-girl who kept the
door says to Peter, "Are you, also, [one] of this man's
disciples?" He says, "I am not!" ^^And the slaves and
officers, also, having* made a charcoal fire, because it was
cold, stood and warmed themselves. And Peter, also, stood
with them, and warmed himself.
Peter's second denial.
Matthew xxvi: 71-72. And as he went out into the
portico, another [servant- girl] saw him, and says to those
THE NEM' COVENANT. 319
there, ''This man, also, was with Jesus, the Nazarene."
^"And agam he denied it with an oath, [saying], '*I do not
tnow the man."
Mark xiv: 69-70. And the servant-girl saw him, and
again began to say to those standing near, "This is [one] of
them." ^^And he denied it again.
Luke xxii: 58. And after a httle, another saw him, and
said, "You, too, are [one] of them." But Peter said, "Man,
I am not!"
John xviii: 25-27. And Simon Peter was standing and
warming himself. Then they said to him, "Are you also,
[one] of his disciples?" He denied, and said, "I am not."
^''One of the slaves of the high-priest, a relative of him whose
ear Peter cut off, says, "Did I not see you in the garden with
him?" -'Then Peter again denied; and immediately a cock
crowed.
Peter's third denial.
Matthew XXVi: 73-75. And after a little, those who
stood by, came and said to Peter, "Certainly, you are also
[one] of them, for your dialect betrays you!" '^Then he
began to curse, and to swear, [sajdng], "I do not know the
man!" And instantly a cock crowed. ^^And Peter remem-
bered the word that Jesus had said, "Before a cock crows you
will three times deny me." And he went out, and wept
bitterly.
Mark xiv: 70-72. And after a. little, those that stood
near again said to Peter, "Certainly you are [one] of them,
for you are a Galilean." '^Then he began to curse and swear,
"I do not know this man of whom you speak." "-And im-
mediat^y a cock crowed a second time. And Peter recol-
lected the word that Jesus spoke to him, "Before a cock
320 THE ^EW COVENANT.
crows twice, you will three times disown me." And as he
reflected thereon, he wept.
Luke XXii: 59-62. And about an hour afterwards, an-
other confidently affirmed, "In truth, this man, too, was
with him, for he is a Galilean." ""But Peter said, "Man, I
know not what you say." And immediately, while he spoke,
a cock crowed. "And the Master turned, and looked at Peter,
and Peter was reminded of the Master's word, that he said
to him, "Before a cock crows to-day, you will three times
renounce me." "^^And he went out and wept bitterly.
JESUS IS CONDEMNED BY THE SANHEDRIN.
Matthew XXVii: 1. And when morning came, a council,
was held of ail the high -priests and presbyters of the people,
against Jesus, in order to put him to death.
Mai'k XV : 1. And immediately, in the morning, the
high-priests, with the presbytei's, and the scribes, even the
entire sanhedrin, held a consultation.
Luke XXii: 66-71. And when it was day, che presbytery
of the people, high-priests and scribes, "svere assembled, and
they brought him into their sanhedrin, saying, "'"Tell us if
you are the Christ." And he said to them, "If I tell you,
you win not believe ; '^*and if I question [you] , you wiU not
answer. '''But from now the Son of Man will sit on the right
hand of the j)ower of God." '"And they all said, "Are you,
then, the Son of God?" And he said to them, "You say that
I am." "And they said, "What further need have we of testi-
mony? For we ourselves have heard from his own Diouth."
JUDAS DECLARES JESUS INNOCENT.
Matthew XXVii: 3-10. Then Judas, who betrayed him,
when he saw that he was condemned, repented, and i^turned
the thirty silver pieces to the high-priests, and to the pres-
THE NEW COVENANT. 321
byters, saying, *" I sinned, in betrajdng righteous blood!"
But they said, "What is that to us? Look to [that], your-
self !" ^And flinging the silver pieces in the temple, he with-
drew, and going away, strangled himself. ^And the high-
priests took the silver pieces, and said, "It is unlawful to
cast them into the treasury, since it is the price of blood. "
^And they took counsel, and bought with them the Potter's
Field, [in which] to bury the strangers. ^Therefore, to this
day, that field is called "The Field of Blood." 'Then was ful-
filled that which was spoken through Jeremiah, the prophet,
saying,
" And I took the thirty silver pieces,
The price of him that was valued,
Whom the sons of Israel valued,
^''And I gave them for the ' Potter's Field,'
Even as the Lord commanded me."
JESUS IS ACCUSED AND DECLARED INNOCENT BY PILATE.
Jttatthew xxvii: 2, and 11-14. And they bound him,
and led him away, and delivered him up to Pilate,the governor.
* * * "And J esus stood in the presence of the governor,
and the governor asked him, saying, " Are you the king of
the Jews?" ^^And Jesus said to him, "You say [it]." But
he answered nothing when he was accused by the high-priests
and presbyters. ^''Then says Pilate to him, " Do you not
hear how many things they testify against you?" "And he
answered him not, not even one word, so that the governor
was greatly astonished.
Mark xv: 1-5. And [having] bound Jesus, they carried
him and delivered him to Pilate. "And Pilate asked him, "Are
Matt, xxvii: 5. "Was strangled."
Wakefield says : "I use the word 'strangled ;' " and Campljell : "It may be ren-
dered 'was strangled,' or 'was suffocated.' "
21
322 THE KEM' COVENANT.
you the king of the Jews?" And he answered, and says to
him, ''You say [it]." ^And the high-priests accused him of
many things. '^Then Pilate asked him again, saying, " Do
you answer nothing? See how many things they accuse you
of." '^But Jesus answered nothing, so that Pilate was
astonished.
Luke xxiii: 1-4. And the whole multitude of them
arose and led him to Pilate. "And they began to accuse him,
saying, " We found this man misleading our nation, and
forbidding to pay tax to Kaisar, and saying that he himself is
Christ [the] king." '^And Pilate asked him, saying, "Are you
the king of the Jews?" And he answered him, and said,
" You say [it]." "^And Pilate said to the high-priests, and the
crowds, " I find no crime in this man."
John xviii: 28-38. Then they led Jesus from Kaiaphas
to the pretorium. It was then morning, and they went not
into the pretorium, so that they might not be defiled, but
that they might eat the Passover. "•'Pilate, therefore, went
out to them, and says, "What accusation do you bring
against this man?" ""^They answered, and said to him, "If
this man was not an evil-doer we would not have delivered
him up to you. " "^But Pilate said to them, " Take him your-
selves, and judge him according to your law." The Jews
said to him, " It is not lawful for us to kill any one;" ^"that the
word of Jesus might be fulfilled, when he indicated by what
death he was about to die. ^Tilate, therefore, again went into the
pretorium, and caUed Jesus, and said to him, " Are you the
king of the Jews ?" ^* Jesus answered, ''Do you say this of your-
self, or did others tell you concerning me?" ^Tilate
answered, " Am I a Jew? Your own nation, and the high-
priests dehvered you to me. What have you done?" ^*^ Jesus
answered, " My kingdom is not of this world. If my king-
THE NEW COVENANT. 323
dom were of this world, then, also, my officers would fight,
so that I might not he delivered to the Jews ; but now my
kingdom is not from hence." ^'Pilate, therefore, said to him,
" Are yoa a king then?" Jesus answered, '* You say that I
am a king ; to this also I was born ; and for this have I
entered the world, that I may testify to the truth. Every
one that is of the truth, hears my voice." ^Pilate says to
him, "What is truth?" And when he had said this, he
went out again to the Jews, and said to them, " I find no
crime in him."
Pn.ATE SENDS JESUS TO HEKOD.
Luke XXiii: 5-1 2e But they were more urgent, saying,
*' He excites the people, teaching in all Judea, and beginning
from Gralilee, even to this place." °Now Pilate, when he
heard it, asked if the man were a Gahlean. 'And when he
heard that he was of Herod's jurisdiction, he sent him to Herod,
who was also in Jerusalem, in these days. ^Herod greatly
rejoiced when he saw Jesus, for he had for a long time
wished to see him, because he had heard about him, and he
hoped to see some sign wrought by him. "And he questioned
him in many words, but he answered him not. ^"And the
high-priests and the scribes arose, vehemently accusing
him. "And Herod, also, with his soldiers, treated him con-
temptuously, and having ridiculed him, and cast a gorgeous
robe around him, sent him back to Pilate. ^"And Herod and
Pilate became friends with each other on that day, for formerly
they had been at enmity between themselves.
PILATE AGAIN DECLAKES JESUS INNOCENT.
Matthew XXVii: 15-20. Now at a feast the governor
was accustomed to release to the crowd one prisoner whom
they asked. ^''And they had then a notorious prisoner, named
Barabbas. ^'When, therefore, they were assembled, Pilate
32i THE NEW COVENANT.
said to them, " Whom do you wish that I should release to
you, Barabbas, or Jesus, called Christ?" ^'For he knew that
they had delivered him through jealousy. ^^And while he was
seated ou the tribunal, his wife sent to him, saying, " Have
nothing to do with that just man: For I have suffered many
things this day, in a dream, because of him." ""But the
high-xoriests and the presbyters persuaded the crowds that
they should ask for Barabbas, and destroy Jesus.
Mark XV: 6-11. Now at a feast he was accustomed to
release one prisoner to them, whomever they asked. ^And
there was one who was named Barabbas, who had been
imprisoned with the insurgents, and had committed murder
in the insurrection. ^And the crowd went up and began to
demand what he was accustomed to grant to them. °But
Pilate answered them, saying, " Do you wish me to release
to you the king of the Jews?" ^"For he knew that they had
delivered him up through jealousy. ^^But the high -priests
excited the crowd [to ask] that he should rather release Barab-
bas to them.
Luke xxiii: 13-19. And Pilate summoned the high-
priests, and the rulers, and the people, and said to them,
'*" You have brought this man to me as one that misleads
the people, and behold, having examined him in your pres-
•ence, I have not found in him a fault touching those things of
which you accuse him. ^'Nor has Herod ; for he sent him to us,
and behold, nothing deserving death has been done by him;
^^I will therefore chastise him, and release him." * * ^^But
they cried all together, saying, "Away with this man, and
release Barabbas to us!" — ^^one who had been cast into prison
for a certain murder and sedition that occurred in the city.
John xviii: 39. "But you have a custom that I release
Luke xxiii: 17 is not contained in the oldest MSS. : "Now it was necessary
to release one to them, at the feast."
THE NEW COVENANT. 325
one to yon, during the Passover; are you willing, therefore,
that I release the king of the Jews to you?"
PILATE ENDEAVORS TO RELEASE JESUS.
Matthew xxvii: 21-23. And the governor answered,
and said to them, " Which of the two do you wish that I
should release to you?" And they said, ''Barabbas!" "^"Pilate
says to them, "What then sliall I do to Jesus, called Christ?"
They all say, "Let him be crucified!" "^And he said, "Why,
what evil has he done?" But they vehemently cried out,
saying, " Let him be crucified!"
Mark xv: 12-14. And Pilate said to them, "What, then,
shall I do to him whom you call the king of the Jews?"
''^And they again cried out, "Crucify him!" "And Pilate said
to them, " What for? Has he done evil?" But they vehe-
mently cried out, saj/inti, " Crucify him !"
Luke xxiii: 20-23. But Pilate again addressed them,
wishing to release Jesus. "^But they cried, saying, "Crucify!
Crucify him!" "And he said to them a third time, "For
what? Has this man done evil? I have found nothing in
him deserving death; I will scourge him, therefore, and
release him." "^But they insisted, with loud voices, demand-
ing that he should be crucified ; and their voices prevailed.
»John xviii: 40. Then they cried out again, sajnng, "Not
this man, but Barabbas!" Now Barabbas was a robber.
BAR ABBAS RELEASED, AND JESUS DELIVERED UP.
Matthew xxvii: 24-30. And when Pilate saw that he
gained nothing, but rather that a tumult was made, he took
water, and washed his hands before the crowd, saying, "I
am innocent of this blood; take notice." "'And all the peo-
ple answered and said, "On us and on our children be his
blood!" -'^Then he released Barabbas to them, and when he
326 THE NEW COVENANT.
had scourged Jesus, lie delivered him to be crucified. "Then
the governor's soldiers led Jesus to the pretorium, and the
whole company surrounded him, '^and they clothed him, put-
ting a scarlet military cloak on him ; ^^and they braided an
acan thine crown, and placed it on his head, and put a reed
in his right hand; and they kneeled before him, and ridiculed
him, saying, "Hail, king of the Jews!" "^And they spit on
him, and took the reed, and struck him on his head.
Mark xv: 15-19. Then Pilate, being willing to gratify
the crowd, released Barabbas to them ; and having scourged
Jesus, delivered him to be crucified. ^''And the soldiers led
him away into the court, which is the pretorium, and they
cpJl together the whole band. ^'And they arrayed him in
purple, and braided an acan thine crown, and placed it on
him, ^^md began to salute him, and to say, "Hail, king of
the Jews!" ^'And they struck his head mth a reed, and spit
on him, and kneeling, rendered homage to him.
Luke xxiii: 24-25. And Pilate gave sentence to satisfy
their demand. -'And he released him who had been cast into
prison for insurrection and murder, whom they desired, and
surrendered Jesus to their will.
John xix: 1-16. Accordingly Pilate then took Jesus and
scourged him; "and the soldiers braided a crown of acanthus,
[and] placed it on his head; and they threw a pur^jle mantle
around him, ^and came towards him, and said, "Hail, the
king of the Jews ! " And they beat him with their hands.
^And Pilate went out again, and says to them, "See, I bring
him out to you, that you may know that I find no crime in
him." 'Thereupon Jesus came out, wearing the acanthine
crown, and the pu'-ple mantle, and [Pilate] says to them,
" See the man!" 'When, therefore, the high-priests and the
officers saw him, they shouted, saying, " Crucify, crucify!"
THE NEW COVENANT. 327
And Pilate says to them, "Take and crucify iiim yourselves,
for I find no crime in him." 'The Jews answered him, "We
have a law, and by that law he ought to die, because he made
himself God's son." *When Pilate, therefore, heard this word,
he was more afraid, ^and went again into the pretorium, and
says to Jesus, "Whence are you?" But Jesus gave him no
answer. ^Tilate says to him, "Do you not speak to me?
Do you not know that T have authority to release you, and
authority to crucify you?" "Jesus answered him, "You
would have no authority against me, if it had not been given
you from above. On this account, he who delivered me to
you has a greater sin." ^'At this Pilate sought to release
him; but the Jews cried out, saying, "If you release this
man, you are not Kaisar's friend; every one that pretends to
be a king, opposes Kaisar." ^'^Wlien Pilate, therefore, heard
these words, he led Jesus out, and sat down on the tribunal,
in a place called the Pavement, in Hebrew, Gabbatha. "Now
it was the preparation of the Passover; it was about the sixth
hour; and he says to the Jews, " See your king!" ^'^There-
fore they said, "Away with [him], av\^ay with [him] ! Cru-
cify him !" Pilate says to them, "Shall I crucify your king?"
The high-priests answered, "We have no king but Kaisar."
^*^Then, therefore, he delivered him to them, to be crucified.
JESUS LED TO CALVARY.
Matthew XXYii: 31-32. And when they had ridiculed
him, they stripped him of the cloak, and put his own gar-
ments on him, and led him away to crucify him. '^^And as
they came out, they met a Kyrenian, named Simon, whom
they impressed, to carry his cross.
Mark xv: 20-21. And when they had ridiculed him,
they stripped him of the purple, and pttt his own clothes on
him, and they led him out to crucify him. -'And one Simon,
328 THE NEW COVENANT.
a Kyrenian, the father of Alexander and Rufus, coming from
the country, was passing by, and they impressed him to
carry his cross.
Luke xxiii: 26-32. And as they led him away, they
seized one Simon, a Kyrenian, coming from the country,
and they placed the cross on him, to carry after Jesus. -'And
a great multitude of the people followed him, and of women,
who lamented and bewailed him. ^^But Jesus, turning to
them, said, "Daughters of Jerusalem, weep not for me, but
weep for yourselves, and your children; ^"for behold days are
coming in which they will say, ' Happy the sterile, and the
wombs that did not bear, and the breasts that suckled not.'
"•^Then they will begin to say to the mountains, 'Fall on us!'
and to the hills, 'Cover us !' ^^for if they do these things in the
green wood, what will be done in the dry?" ^-And there were
two others, also, who were criminals, led with him, to be put
to death.
John xix: 16-17. Then they took Jesus, and he went
out, ''bearing the cross by himself, into what is called Skull-
place, in Hebrew, Golgotha.
JESUS CRUCIFIED ON CALVAEY.
Matthew xxvii: 33-34:; 37-38. And when they had
come to tJie place caUed Golgotha, which is to say. Skull-
place, ^*they gave him wine to drink, mixed with gall, and
when he had tasted it, he would not drink it. * * ^^And
above his head they placed his accusation in writing, "This
IS Jesus, the king of the Jews." "^Tlien are two robbers
crucified with him, one at the right hand, and the other at
the left.
Markxv: 22, 23, 26, 27. ''And they bring him to
Golgotha, which, being translated, is Skull-place. ^^And
they gave him myrrh-mingled wine, but he did not ac-
THE NEW COVENANT. 329
cepi it. * * * '"And the inscription of his accusation was
written over, "The king of the Jews." ''And with him they
crucified two robbers, one at his right hand, and one at his
left.
Luke xxiii: 33,38. And when they had reached the place
called [the] Skull, they crucified him, and the criminals, one
at the right hand, and one at the left. * * * ^sAnd there
was also an inscription above him, "This is the king of the
Jews."
Luke xxiii: 38. The inscription on the cross. Latin was the language of
all Roman governments, officers, and most soldiers. The common speech of
the Jewish people had fallen off from the ancient and classical Hebrew of the
Old Testament, to become a corrupt dialect ("Syro-Chaldaic" or "Aramaic").
Pilate's inscription was, therefore, written in this dialect of the Jewish popu-
lace—that it might be read by them. Probably he knew little of it himself,
beyond a smattering of the most usual Aramaic words. Greek, the finest and
most flexible speech the world has ever known, had been propagated
throughout the whole East by means of the conquests of Alexander the
Great. It was the language of the conquerors; and the literary and commercial
spirit of the Greek race tended to make it the language of the conquered,
also. Greeks, with the Greek tongue, Greek dress, Greek commerce, Greek
habits and influences, were around the Jews everywhere.
The inscription was ^vritten in these three tongues, that it might be read by
all. (Golgotha is Hebrew, Calvary, Latin, i. e.. Skull-place.)
Greek . . . Latin . . . Hebrew. "All careful readers of the Bible must have
observed that the superscription placed over our Lord's head on the cross is
variously given by the Gospel-writers. Each one reports it in a manner
slightly different from the other three. This apparent discrepancy has given
rise to various explanations. In order to solve the difficulty, we must remem-
ber that the superscription was A\T.-itten in three different languages. Greek
was the language best known in the world at the time when our Lord was
crucified ; and there was a Greek superscription, for the benefit of strangers
from foreign parts. Latin was the language of the Romans ; and there was a
Latin sviperscription, because the sentence on our Lord was passed by a Latin
judge, and executed by Latin soldiers. Hebrew was the language of the Jews;
and there was a superscription in the Hebrew tongue, because Jesus was cru-
cified as a Jew, that all Jews might .see it. But, for anything we know, the
superscription in each language may have slightly varied from the super-
scription in other languages. Matthew may have recorded it as it was in
Hebrew; Mark, as it was in Latin; Luke, as it was in Greek." —is*?/ ?e. "That
John's was the exact form may be safely inferred from St. John's presence at
the cross, where the words Avere liefore his eyes for all that memorable six
hours, and from his care to specify the languages in which it was written."—
Smith. [Seepage X.J
330 ' THE NEW COVENANT.
Johnxix: 18-22. They crucified him, and two others
with him, one each side, and Jesus between. "And Pilate
also wrote an inscription, and placed it on the cross, and it
was written, "Jesus, the Nazaeene, the king of the Jews."
^^This inscription, therefore, many of the Jews read, because
the place where Jesus was crucified was near the city, and it
was written in Hebrew, in Latin, [and] in Greek. -^Then the
high-priests of the Jews said to Pilate, "Do not write, 'The
king of the Jews,' but that he said, ' I am the king of the
Jews.' " "Pilate answered, "What I have written, I have
written."
the soldiees divide the gaements of jesus.
Matthew XXVii: 35-36. And when they had crucified
him, they distributed his garments among them, casting lots.
^^\nd they sat and watched him there.
Mark xv: 24-25. And they crucify him, and distrib-
ute his garments, casting lots for them, what each should
take. -^And it was the third hour, and they crucified him.
Luke xxiii: 34. And distributing his garments among
them, they cast lots. «
John xix: 23-25. Then the soldiers who had crucified
Jesus, took his garments, and made four parts, to each sol-
dier a part; also the tunic; but the tunic was seamless, woven
from the top throughout. -*They said to each other, there-
fore, "Let us not tear it, but cast lots for it, whose it shaU be,"
that the Scripture might be fulfilled, Avliich says :
"They parted my garments among them.
Matt, xxvii : 35. The most ancient versions do not contain the clause, "That
it might be verified, which was spoken by the prophet, They parted my gar-
ments among them, and cast lots upon my raiment."
Luke xxiii : 34, is not in the oldest MSS. : "And Jesus said, 'Father, for-
give them, for they know not what they are doing.' "
THE NEW COVENANT. 331
And for my raiment they cast lots."
"'The soldiers, therefore, did these things.
JESUS IS EEVILED.
Matthew xxvii: 39-44. And those passing along ridi-
culed him, shaking their heads, and saying, '"^"Destroyer of
the temple, and builder of it in three days! save yourself, if
you are God's son, and come down from the cross!" "And
the high-priests, with the presbyters and scribes, likewise
mocking, said, *-''He saved others; can he not save himself?
He is the king of Israel ! let him now descend from the cross,
and we will believe on him. *'^He trusts in God; let him
dehver him now, if he desires him, for he said, ' I am God's
son!'" **And the robbers also, who were crucified with
him, reproached him in the same way.
Mark XV: 29-32. And those that passed along
blasphemed him, shaking their heads, and sajang, "Ha!
you destroyer of the temple, and builder of it in three
days! ^''Save yourself, paid come down from the cross!" "^In
like manner, also, the high-priests ridiculed [him], with the
scribes, [and] said to each other, "He saved others ; can he not
save himself? ^"Let the Christ, the king of Israel, now descend
from the cross, that we may see and believe!" And those who
were crucified with him, taunted him.
Luke xxiii: 35-37; 39-43. And the people stood gaz-
ing; and the rulers also sneered, saying, "He saved others;
let him save himself, if he is the Christ of God, the Chosen."
■^''And the soldiers derided him, approaching him, offering
sour wine, '^^and saying, "If you are the king of the Jews,
save yourself!" * * * ^^And one of the suspended
criminals reviled him, [saying] "Are you not the Christ?
Save yourself and us." "'But the other answered, and
reproving him, said, "Do you not even fear God, since you
332 THE NEW COVENANT.
&xe in the same condemnation? ^^And we, indeed, justly, for
we receive what is due for our deeds ; but this man has done
nothing wrong." *^And he said, "Jesus, remember me
when you come in your reign." ''''And he said to him, "Truly
I say to you, you shall be with me in Paradise to-day."
JESUS COMMENDS HIS MOTHER TO JOHN.
John xix: 25-27. Now there stood by the cross of
Jesus, his mother, and his mother's sister Mary, Cleopas's
[wife] , and Mary the Magdalene. ^'^ISlow when Jesus saw his
mother, and the disciple he loved, standing near, he says to
his mother, "Woman, see your son!" ^'He then says to the
disciple, "See! your mother!" And from that hour the disci-
ple took her to his own [house].
THE DEATH OF JESUS.
Ittatthew xxvii: 45-56. Now darkness was over all the
land from the sixth hour till the ninth hour. *^And about the
ninth hour Jesus cried out with a loud voice, saying, "Eloi,
eloi, lema sabachthani;" that is, "My God, my God, why
hast thou forsaken me?" *'And some of those that stood
there, when they heard it, said, "This man calls for Elijah."
''^And immediately one of them ran, and taking a sponge,
filled it with sour wine, and fastening it to a reed, gave to him
to drink. ''^But the others said, "Let him alone; let us see
if Elijah will come and save him!" And another took a spear
Luke xxiii: 43. It has been questioned whether "This day" should be
connected with "I say to you," or "Avith me shalt thou be." It seems to us
that the latter is correct. The common form of the Savior's words, "Truly I
say to you," would indicate that the comma should immediately follow "you."
This is his usual style of address, Luke xix: 5, "To-day I must abide," etc.
Matt, xxvii: 4,5. TertuUian (Apol. c. 21), appeals to the record of this
darkness in the Roman archives, in confirmation of the resurrection.
Matt, xxvii. 46. The last words of Jesus, "Eloi" &c., are in Aramaic, and
seem to indicate that Aramaic was the language in which he habitually spoke.
THE NEW COVENANT. 333
and 'pierced his side, and there issued blood and water. ^°Then
Jesus, crjdng out again with a loud voice, surrendered his spirit.
^^And behold, the veil of the temple was rent in two, from top to
bottom, and the earth shook, and the rocks were rent, ""^^and the
tombs were opened ; and many bodies of the sleeping saints
were raised, ^"^and they came forth from the sepulchers,
after his rising, went into the holy city, and appeared to
many. ^*And when the centurion, and those watching Jesus
with him, saw the earth quake, and the events that occurred,
they were much afraid, and said, "Truly, this was God's
son!" "^And there were many women, also, looking on from
a distance, who had followed Jesus from Galilee, ministering
to him, ''^among whom were Mary the Magdalene, Mary,
Jacob's mother, and Mary, Joseph's [mother], and Mary,
the mother of Zebedee's sons.
Mark XV : 33-41. And when the sixth hour had come,
there was darkness over the whole land till the ninth hour.
"^^And at the ninth hour Jesus cried with a loud voice, "Eloi,
eloi, lama sabacthani?" which, translated, is, " My God, my
God, why hast thou abandoned me?" ^^ And when some of
the by-standers heard it, they said, "Behold, he calls
Elijah!" ^^And one ran, and filled a sponge with sour wine,
put it on a reed, and gave him to drink, saying, "Let him
alone; let us see if Elijah comes to take him down." ^'Then
Jesus uttered a loud voice, and gave up the spirit. "^And the
veil of the temple was rent in two, from top to bottom.
•'^And the centurion, who stood opposite to him, seeing that he
so cried out, and gave up the spirit, said, "Certainly this man
was God's son!" ^"And there were women, also, observ-
ing from a distance, among whom [were] Mary the Magda-
lene, and Mary, Jacob the younger's and Joses' mother,
and Salome, "who, when he was in Galilee, followed him,
;^34 THE NEW COVENANT.
and served him, and many other women, who went np with
him to Jerusalem.
Luke xxiii: 44-4:9. And it was then about the sixth
hour, and darkness came over the whole land till the ninth
hour; ''"the sun was eclipsed, and the veil of the temple was
rent in the middle. ''"And when Jesus had cried with a loud
voice, he said, ''Father, into thy hands I commit my spirit;"
and having said this, he gave up the spirit. ''^And when the
centurion saw what had occurred, he glorified God, saying,
"Certainly, this was a just man." ''^And all the crowds that
had come together to [witness] this spectacle, when they beheld
the things that had occurred, returned, beating their breasts.
''^But all his acquaintance, and the women who had followed
him from Galilee, stood at a distance, observing these things.
John xix: 28-37. After this, knowing that all things
are now finished, that the Scriptures might be fulfilled, Jesus
says, "I thirst!" "'^A vessel stood [there] filled with sour
wine ; therefore^ they fastened a sponge filled with sour wine
to a hyssop-stalk, and they brought it to his mouth. '^When,
therefore, Jesus took the sour wine, he said, " [It is] done!"
And he bowed his head, and jdelded up his spirit. '^Then
the Jews, — that the bodies might not remain on the cross dur-
ing the Sabbath, — since it was the Preparation, for the day
of that Sabbath was a great one, — asked Pilate that their
legs might be broken, and they taken away. ^"The sol-
diers, therefore came, and broke the legs of the first, and of
the other who was crucified with him; ^^but when they came
to Jesus, and saw that he was already dead, they did not
break his legs, ^''but one of the soldiers pierced his side with
.J0H*r xlx: 34. "Blood and water." See Stroud "On the Physical Cause of
the Death of Christ." The decomposed crassamentum, and serum of extrava-
sated blood is a demonstration of actual death, and a demonstration of the
symptoms and phenomena of the last hours of our Lord.
THE NEW COYEXAKT. 335
a spear, and immediately blood and water issued. ^^And he
who saw it has testified, and his testimony is true, and he
knows that he says true things, so that you also may believe;
■^^for these things occurred that the Scripture might be
fulfiUed:
"A bone of him shall not be shattered."
^^And again,, another Scripture says :
"They shall look on him whom they pierced."
JOSEPH AND NICODEMUS BUKY THE BODY OF JESUS.
Matthew XXVii: 57-60. And when evening came, a rich
man arrived from Arimathea, named Joseph, who was also
himself discipled to Jesus; 'Hhis man went to Pilate, and
solicited the body of Jesus. Then Pilate ordered it to be
given up; ^^and Joseph took the body, and wrapped it in
clean, linen cloth, ^"and laid it in his own new sepulcher,
which he had excavated in the rock; and he rolled a great
stone against the door of the sepulclier, and went away.
Mark xv; 42-'l:6. And when evening had now come,
since it was the Preparation — that is, the day before the Sab-
bath— ■'^Joseph of Arimathea, an honorable senator, and him-
self expecting the reign of God, came, and went boldly to
Pilate, and asked for the body of Jesus ; **and Pilate wondered
whether he were already dead. *'And he called the centurion
to him and asked him whether he were already dead . And
when he ascertained from the centurion, he gave the dead
body to Joseph. ""And he bought linen cloth, [andj took
him down, and Avrapped him in the linen cloth, and put him
in a sepulcher, which was excavated in a rock, and rolled a
<jreat stone against the door of the se23ulcher.
LuliOXxiii: 50-54. And behold, a man named Joseph,
from Arimathea, a Jewish city, being a senator, a good
336 THE NEW COVENANT.
and righteous man, ^Vlio had not assented to their counsel
and conduct, and who was expecting the reign of God, — ^Hhis
man went to Pilate, and solicited the body of Jesus; ^^and he
took it down, and wrapped it in linen, and laid it in a
sepulcher excavated in a rock, wherein no one had ever yet
been laid. ^*And it was the day of the preparation, and the
Sabbath began to dawn.
John xix: 38-42. And after these things, Joseph of
Arimathea, a disciple of Jesus, but a secret one, through fear
of the Jews, asked Pilate that he might take aw^ay the body of
Jesus; and Pilate permitted [it]. Theij came, therefore, and
took liim. '^'And Nicodemus came also, he who came to him
by night at the first, bringing a roll of myrrh and aloes,
about a hundred pounds. ^"Then they took the body of Jesus,
and bound it in linen cloths, with the spices, as is customary
with the Jews to entomb. ^^And there was in the place
where he was crucified, a garden, and in the garden a new
sepulcher, in which no one had been laid. ''^There, therefore,
they laid Jesus, because the sepulcher was near, on account
of the Jews' preparation.
THE CONDUCT OF THE WOMEN.
Mark XV : 47. And Mary the Magdalene, and Mary,
Joseph's [mother], saw where he was laid.
Luke xxiii: 55-56. And the women who had gone with
him out of Galilee, followed, and saw the sepulcher, and
how they had laid his body. ''And they returned and pre-
pared aromatics and ointments ; but rested on the Sabbath,
according to the command.
Matthew xxvii: 61. And Mary the Magdalene was
there, and the other Mary, sitting opposite to the sepulcher.
THE NEW COVENANT. 337
PRECAUTIONS OF THE JEWS.
Matthew xxvii: 62-66. Now tlje next day following^
the Preparation, the chief priests and the Pharisees were
assembled before Pilate, "^^saying, "Sir, we remember that that
impostor said, while living, 'I will rise again after three days;*
'^order, therefore, that the sepulcher be made secure until
the third day, lest the disciples come and steal him away,
and say to the people, 'He has been raised from the dead,'
and the last fraud will be worse than the first." ^Tilate said
to them, "Take a guard, go, [and] make it as secure as you
know how." "° And they went with the guard, and made the
sepulcher secure, sealing the stone.
2^
OUE LORD'S RESURRECTION, RE-APPEARANCES,
AND ASCENSION.
TIME— FOKTY DAYS.
EASTER MORNING. WHAT THE WOMEN SAW.
Mark xvi: 1. And when the Sabbath had passed, Mary the
Magdalene, and Mary, Jacob's [mother], and Salome, bought
spices that they might go and anoint liim.
Matthew xxriii: 3-4. And behold, a great earthquake
occurred, for an angel of [the] Lord descending from heaven,
and coming forward, roUed away the stone, and sat upon it.
^His appearance was like lightning, and his clothing white as
snow^ ; *and for fear of him [the] guards trembled, and became
hke dead men.
Matthew XXViii: 1. And late on Sabbath night, as the
next day was just dawning, Mary the Magdalene, and the
other Mary, came to see the sepulcher.
Mark xvi: 2-4:. And very early, on the day after Sab-
bath, at sunrise, they went to the tomb. "And they said to
themselves, "Who will roll away the stone for us, from the
door of the sepulcher?" ''for it Avas very large. When
they looked up they saw that the stone had been rolled away.
Luke xxiv: 1-3. And they went to the tomb on the first
day after the Sabbath, at early dawn, carrying spices Avhicli
they had prepared; "and they found the stone rolled away
from the sepulcher: ^andthey entered,but did not find the body.
THE NEW COVENANT. 339
John XX : 1-2. And on the first day after the Sabbath,
Mary the Magdalene went to the sepulcher early, while it was
yet dark, and saw that the stone had been taken away from the
door of the sepulcher. "She runs therefore, and comes to
Simon Peter, and to the other disciple whom Jesus loved,
and says to them, "They have taken away the Master, out
of the tomb, and we do not know where they have laid him."
THE VISION OF ANGELS.
Mark XVi: 5-7. And on entering the tomb they saw a
young man sitting at the right hand, clothed with a white
robe, and they were alarmed. "'And he said to them, "Be
not alarmed; you seek Jesus, the crucified Nazarene. He has
been raised; he is not here. See the place where they laid
him. "But go, tell his disciples, and Peter. He goes before
you to Galilee; there you will see him, as he told you."
Luke xxiv : 1-8. And it occurred as they were perplexed
about this, behold, two men stood near them, in effulgent
raiment, 'and as they were afraid, and bowed their faces to
the earth, they said to them, "Why do you seek the hving
among the dead? **Remember how he spoke to you while he
was yet in G-alilee, ^saying, "The Son of Man must be sur-
rendered into the hands of sinners, and be crucified, and rise
again on the third day;" ^and they recollected his words.
THE WOMEN RETURN TO THE CITY, AND MEET JESUS.
Matthew XXViii: 5-10. And the angel answered and said
to the women, "Be not afraid; for I know that you seek Jesus
who was crucified; "^he is not here, for he has been raised,
even as he said ; come see the place where he lay. 'And go
quickly, and tell his disciples that he has been raised from
the dead; and behold, he goes before you into Galilee; thfere
you will see him; behold, I have told you." ^'And immedi-
B40 THE NEW COVENANT.
ately going out of the sepulclier, with fear and great joy,
they ran to inform his disciples, "and behold, Jesus met
them, saying, "Hail!" And they approached him, and
clasped his feet, and rendered homage to him. ^'^Then Jesus
said to them, "Be not afraid, go tell the brothers to go into
Gahlee; there they shall see me."
Mark xvi: 8. And they went out, and fled from the
sepulcher, for trembling and consternation had seized them :
and they said nothing to any one, for they were afraid.
ACCOEDING TO MaKK.
Luke xxiv: 0-11. And they returned and related all
these things to the eleven, and to all the others. ^-Now there
were Mary the Magdalene, and Joanna, and Mary, Jacob's
[mother] ; and the other women with them, who told these
things to the apostles, "And these words appeared to them
as idle talk, and they disbelieved them.
PETER AND JOHN RUN TO THE SEPULCHER.
John XX : 3-10. Peter then went out, and the other dis-
ciple, and went toward the sepulcher, ^and they ran together,
hut the other disciple outran Peter, and came first to the
sepulcher, ^and stooping, and looking in, he sees the linen
bandages Ipng; however, he did not go in. *^Then, also,
Simon Peter came following him, and entered the sepulcher,
and beheld the bandages lying, 'and the cloth that had been
on his head, not lying with the linen bandages, but folded in
a place by itself. ^Then, therefore, that other disciple who
came first to the sepulcher, also went in, and saw, and
believed. -'For as yet they did not know the Scripture, that
he must rise again f ram the dead. ^'^Then the disciples went
aw^y by themselves.
Lukexxiv: 12. But Peter arose, and ran to the sepul-
THE NEW COVENANT. ..^^^
cher, and stooping and looking in, he sees the hnen band-
ages lying alone, and he went away by himself ; wondering
at what had happened.
OUR LORD SEEN BY MARY MAGDALENE AT THE SEPULCHER.
John XX : 11-18* But Mary stood outside the tomb weep-
ing; so, as she wept, she stooped and looked into the tomb,
''and saw two angels in white, sitting, one at the head and
one at the feet, where the body of Jesus had lain. ''And
they say to her, "Woman, Why do you weep?" And she
said to them, "Because they have taken away my Master,
and I do not know where they have laid him. " ''When she
had said these things she turned herself back, and sees Jesus
standing, and did not know that it was Jesus. '^ Jesus said
to her, ''Woman! why do you weep? Whom do you seek?"
Now she, supposing that he was the gardener, says to him,
''Master, if you have carried him off, tell me where you have
laid him, and I will take him away." 'Mesus says to her,
"Mary!" She turned and said to him, in Hebrew, "Eabbouni,'^
which signifies [Great] Teacher. ''Jesus said to her, "Do
not touch me, for I have not yet ascended to the Father;
but go to my brothers, and tell them, behold, I ascend to my
5'ather and your Father, and my God and your God."
'^Mary the Magdalene comes and tells the disciples, "I
have seen the Master;" and [that] he had said these things
to her.
Luke xxivr 12. The oldest MSS. omit verse 12 : "And Peter, arising, ran to
tlie tomb, and stooping, lie saw only the linen bandages, and he departed
by himself, wondering at what had occui-red."
John xx: Id. Rabbuni, or Rabbouni,is tlie most emphatic form of the words
"My Master," indicating great veneration and love. The tonr forms of the
word are Rab, Rabbi, Rablion, Rabboni.
342 THE NEW COVENANT.
[Mark xyI: 9-20. Omitted from oldest MSS].
REPOET OF THE GUARD.
Matthew XXViii: 11-15. And as they were going, behold,
• Mark xvi : 9-20. This passage is not contained in the Vatican or Sinaitic,
the two oldest, and is absent from many other ancient MSS. Griesbach makes
it doubtful, and Tischendorf, the latest and highest authority, rejects it.
Tregelles suljstantially agrees with Tischendorf. Westcott and Hort mark the
verses as interpolated. The passage has had able and vigorous defenders,
such as Scrivener and Burgon. It is known that Irenaeus {Adc. H(£i\ ill)
before the date of V. and S. quotes it as from Mark. It was undoubtedly
added to a very early copy of Mark's Gospel, in place of the original ending.
The closeof verse 8 is too abrupt for the end of the account, but the fact that
the disputed passage differs so widely from the other evangelists' records of
the same discourse, coupled with its absence from the oldest MSS., compels its
rejection. The passage contains several forms of expression, which are found
nowhere else in Mark, such as "those who had been with him," v. 10; "dis-
believed," V. 11 ; "after these events," and "was manifested," v. 12.
Some codices contain this ending : "And they set forth in few words, to
Peter, and those with him, all things that had Ijeen ordered. And these
things, Jesus, himself, also, sent out through them from East to West, the
holy and incorruptible message of seonian salvation."
The concluding verses of Mark, as contained in E. V. are here given:
"9. And having risen early on the first day of the week, he appeared first to
Mary the Magdalene, from whom he had exorcised seven demons. 10. She
went and told those who had been with him, as they were mourning and
weeping. 11. And they having heard that he was alive, and had been seen by
her, did not believe it. 12. And after these things he appeared in another
shape, to two of them, as they were walking, going into the country. 13.
And they, returning, announced it to the rest ; nor did they give credit to
them. 14. Afterwards he appeared to the eleven, as they were reclining at
table, and censured their incredulity and obduracy of heart, because they
did not believe those who had seen him, after he had risen. 15. And he
said to them, 'Go into all the world, and preach the good news to the whole
creation. 16. He who believes, and is immersed, Avill be saved; but he who
believes not will be condemned. 17. And these signs will accorapany believ-
ers : In my name they Avill exorcise demons ; they will speak in new languages ;
18. they will handle serpents ; and if they should drink anything deadly, it
will not injure them; they will lay hands on sick persons, and they shall be
well.' ] 9. Then, indeed, after the Lord had spoken to them, he was taken ui)
into heaven, and sat at God's right (hand). 20. And they went forth, and
])reached everywhere, the Lord cooperating, and ratifying the word, through
the accompanying signs."
" 'Shall be damned,' E. V., is not a just version^of the Greek Avord. The
term 'damned,' with us, relates solely to the doom Avhich shall ])e pronounced
uijon the wicked at the last day. This cannot be affirmed, with truth, of the
Greek katakrino, which corresponds exactly to the English verb 'con-
demn.' "—Campbell.
THE NEW COVENANT. 343
some of the guard entered the city, and told the high-priests
all that had been done. ^"And when they had assembled with
the presbyters, and had consulted, they took sufficient money
to the soldiers, ^'^saying, "Say his disciples came by night,
and stole him while we slept. "And if this should be re-
ported to the governor, we will persuade him, and protect you."
^^And they received the money, and did as they were taught,
and this word was spread abroad among the Jews, [and is
told] to this day.
OUR LORD IS SEEN BY TWO DISCIPLES ON THE ROAD TO EMMAUS.
Luke xxiv: 13-35. And behold, two of them Avere going
the same day to a village called Emmaus, distant from
Jerusalem sixty stadia. "And they conversed with each
other concerning all these things that had happened. '''And
it occurred while they conversed and discussed, that Jesus
himself came near, and went with them. ''^But their eyes
were restrained so that they did not recognize him. ''And he
said to them, **What words are these that you exchange with
one another as you walk?" And they stood still dejected.
'^And one named Kleopas answered and said to him, "Do
you alone sojourn in Jerusalem, and do not know these things
that have been done in these days?" '^And he said to them,
"What things?" And they said to him, "The things con-
cerning Jesus the Nazarene, who was a prophet, powerful in
word and work before God and all the people, -'-and how
the high-priests and our rulers gave him up to sentence of
death, and crucified him. ''But we hoped it was he who was
about to redeem Israel: yes, and besides all this, it is the
third day since these things occurred. ^^But some of our
women amazed us, for they went early to the sepulcher,
^^and did not find his body, but came saying that they
had even seen a vision of angels, that said he was alive.
344 THE NEW COVENANT.
-*And some of those with us went to the sepulcher, and found
it even as the women had said; but they saw him not." "'And
he said to them, "Oh, thoughtless and slow of heart to
believe, after all that the prophets have spoken! ■'^Was it not
necessary for the Christ to suffer these things, and to enter
into his glory?" "^And beginning from Moses, and all the
prophets, he explained to them what in all the Scripture were
the things relating to himself. "^And they approached the
village where they were going; and he seemed intending to
proceed farther, ""but they entreated him, saying, "Eemain
with us, for it is towards evening, and the day is already
far spent." And he went in to remain with them. "°And it
occurred, as he reclined with them, [that] he took the loaf,
and blessed, and broke it, and gave to them ; ^^and their eyes
were opened, and they knew him, and he vanished from sight.
'"And they said to each other, "Did not our heart burn with-
in us as he talked to ns on the road, while he opened the
Scriptures to us?" '^^And they rose the same hour, and
returned to Jerusalem, and found the eleven, and those with
them, assembled, "^and said, "The Master has indeed risen,
and has appeared to Simon." ""And they related the occur-
rences on the road, and how he was recognized by them in the
breaking of the loaf.
JESUS APPEARS TO THE APOSTLES IN THE ABSENCE OF THOMAS.
Luke xxiv: 86-49. And as they related these things he
himself stood among them, and says to them, "Peace to
you!" '"But they were troubled, and terrified, and thought
they saw a spirit. "®And he said to them, "Why are you
agitated; and why do doubts arise in your heart? ^^See my
hands, and my feet, thatitis I, myself; handle me, and see; for
a spirit has not flesh and bones, as you see me have." ^''And
THE NEW COVENANT.
345
wken he had said this, he showed them his hands and feet ; "and
while they did not heheve him for joy, and wondered, he said
to them, "Have you any food here?" '"'And they gave him a
piece of broiled fish, *'and he took it, and ate [it] in their pres-
ence. *'And he said to them, "These are my words, which I
spoke to you while I was yet with you, that all things written
in the law of Moses, and the Prophets, and [the] Psalms,
concerning me, must be fulfilled." *'Then he opened their
mind to understand the Scriptures, *°and said to them,
"Thus it is written, that the Christ must suffer and rise
from the dead on the third day ; ''and that in his name ref-
ormation in order to forgiveness of sins should be preached to
all the Gentiles, beginning at Jerusalem. '*You are witnesses
of these things, '-'and behold I send forth the pi-omise of
my Father upon you; but remain in the city, till you are
clothed with power from above."
John XX : 19-23. When therefore it was evening on that
day,the first [day] after the Sabbath, when the doors were closed
where the disciples were [assembled], for fear of the Jews,
Jesus came and stood among them, and said to them,
''Peace to you !" -«And when he had said this, he showed them
his hands and his side. The disciples, therefore, rejoiced as
they saw the Master. ^Then he said to them, again,
''Peace to you; as the Father sent me even .so will I send
you." ^^And when he had said this, he breathed on [them],
and said to them, "Keceive [the] Holy Spirit; ^Vhosever sins
you forgive, /i.s//«///^t' forgiven to them; if those of any you
retain, they are retained."
JESUS APPEARS TO ALL THE APOSTLES.
John XX : 24:-29. But Thomas, one of the twelve, called
Luke xxiv. Verse 40 is omitted in the oldest MSS. : "And savins- this, he
showed to them liis hands and feet."
346 THE NEW COVENANT.
Didymns, was not with them when Jesus came. -'"When,
therefore, Jesus came, the other disciples said to him, "We
have seen the Master." But he said to them, "If I do not
see the nail-marks m his hands, and put my finger into Ms
hand; and put my hand into the side, I will not beheve."
''And eight days after the disciples were again within, and
Thomas with them. The doors being shut, Jesus entered
and stood among them, and said, "Peace to you." ''Then
he said to Thomas, "Eeach here your finger, and see my
hands, and reach [here] your hand, and put it into my side,
and be not incredulous, but believing." ''Thomas answered
and said to him, "My Master," and "My God!" "-'But Jesus
said to him, "Have you believed because you have seen me?
Happy [are] they who have believed, Avithout having seen ?«<?/"
JESUS APPEARS ON A MOUNTAIN IN GALILEE.
Matthew xxviii : 16-17. And the eleven disciples went
into Galilee, to the mountain where Jesus had directed them.
The Different Accounts of the Resurrection not Contradictory. But are
there any important contradictions? 1. As to the persons. According to
Matthew, Mary Magdalene and the other Mary came very early, &c. Mark
mentions Mary Magdalene, Mary the mother of James, and Salome. Luke
speaks of Mary Magdalene, Mary the mother of James, and Joanna, and the
other women who were with them, while John makes mention only of Mary
Magdalene. But no one professes to mention all the women who were there,
and it would be natural for each writer to call by name only those who were
uppermost in his own mind. John does not say that Mary Magdalene was the
only woman. On the contrary, the words which he represents her as using.
" Tf^i^ know not where they have laid him," imply that others had been with
her, especially as after her return to the sepulcher, when she was left alone,
she, in the same form of expression (Johnxx: 13), says, "and / know not
where they have laid him." This is one of the out of the way coincidences
which go to establish the authority of truthful Avritings, because they can-
not be counterfeited.
2. As to the angels. Matthew speaks of one angel, whose appearance was
like lightning, and his raiment white as snow, and who was sitting on the same
stone that had been rolled from the sepulcher. Mark (xvi : 5) says that when
they entered or came to the sepulcher, for the Greek word may have either
meaning, they saw a young man sitting on the right clothed in a long white
garment. One of the two writers may speak of an angel outside, and the other
THE yEW COVENANT. 347
"And when they sav/ him, they paid [him] homage, but some
doubted.
JESUS APPEARS AT THE LAKE OF TIBERIAS.
John xxi: 1-24:. After these events Jesus manifested him-
self again to his disciples, at the lake of Tiberias, and he
of an angel within tlie sepixlcher; but the language of both may equally well
apply to the same angel in the same position, 1. e., sitting on the right hand,
outside of the sepulcher. Luke, who at the end of his account mentions-
Mary Magdalene, and Joanna, and Mary the mother of James, and the other
women with them, as the women who told these things to the apostles, would
naturally confine his narrative of occurrences at the sepulcher to what particu-
larly concerned that portion of the company from whom his information was
derived, and they may have been Joanna and the women from Galilee who
were with her. These women may have come a little later than the others.
They saw not one, but two angels, and them not sitting, but standing, and
speaking to them in language very different from that which the angel had
spoken to the other women (Lukexxiv: 5, 6, 22). According to John, Mary
Magdalene saw no angel when she first came to the sepulcher, and Peter and
John, who came with her, or rather, a little before her, on her return to the
sepulcher, saw none, though they entered the sepulcher. But after they had
gone, she, stooping down to look into the sepulcher, saw there two angels in
white, one at the head and the other at the feet where the body of Jesus had
lain. This is plainly a different transaction from that which is described by
the other evangelists. The inference from all this is, that Matthew and Mark
describe one appearance, Luke another to a different party, and John still a
third. Where, then, is the contradiction or Inconsistency?
3. As to the first manifestation of Jesus. According to John xx : 15-17, he
appeared first to Mary Magdalene; according to Matthew, he appeared to
the women as they were hastening away frora the sepulcher. Matthew may
have generalized the occurrence which John has given in detail, and repre-
sented Jesus as appearing to the women, when as a literal fact he appeared to
only one of their number. This is no unusual form of speech. We rather
infer, however, from the aarrative, that Jesus appeared twice, viz., 1, to
Mary Magdalene, and 2, to the women who had been with her when she first
came to the tomb.
In the accounts of what occurred in the morning there are no contradictions.
The whole period taken up by these events probably was not more than an
hour, and may not have been half that time. Yet how have the disclosures
of those few moments revolutionized the world, changing its great currents
of thought and inaugurating a new and momentous era in its history !
Leaving the events of the morning, the writers go on in very different
ways. After a paragraph rela,ting to the soldiers, and without anything to
indicate the time or events that had intervened, Matthew hastens to give an
account of the meeting which Jesus had appointed with his disciples in Gali-
lee. Luke details in full the meeting of Jesus with two disciples (not apostles)
on their way to Emmaus in the afternoon, and his appearance to the apostles .
348 ^^^ iVjE-TF COVENANT.
appeared thus : Simon Peter and Thomas called Didymus,
and Nathanael of Kana in Galilee, and Zebedee's [son&],
and two others of his disciples, were together. 'Simon
Peter says to them, "I go fishing;" they say to him, "We
also go with you;" therefore they went out, and entered
in Jerusalem in the evening. This evening appearance of Jesus to the apostles
is mentioned by John (xx : 19-23) in a narrative which is remarkably distinct
from Luke's account, and yet strikingly corroborates it. Mark, in a passage
(xv: 12-20) which Tischendorf rejects as not belonging to the Gospel, says
that Jesus appeared in another form: to two disciples as they were going into
the country ; that they announced it to the rest— their associates, and probably
not the apostles — and were not believed ; and that afterwards he appeared to
the eleven as they were at meat, and reproached them for their want of faith.
This part of Mark's gospel is very much condensed, and evidently crowds into
a few sentences sayings and events which were separated by considerable
intervals of time.
The JJifferent Times of His Appearance. From all the accounts we gather
that Jesus appeared: 1, to Mary Magdalene (John xx: 13-17); 2, to the
(other) women (Matt, xxviii: 9-10) ; 3, to Peter (Luke xxiv: 34, 1 Cor. xv: 5) ;
4, to the two disciples on their way to Emmaus (Luke xxiv: 15), which may
possibly have been before his appearance to Peter; 5, to the apostles (Thomas
being absent) at supper in Jerusalem (Luke xxiv: 30-42, John xx : 19-20,
1 Cor. XV : 5) ; 6, on the next Sunday at Jerusalem to the apostles, and par-
ticularly to Thomas (Johuxx: 26); 7, to above five hundred of the brethren
at once, probably in Galilee (1 Cor. xv: 6) ; 8, to James, probably also in Gali-
lee (1 Cor. XV : 7); 9, to all the apostles (1 Cor. xv: 7), probably the same
meeting as that described in John xxi; 10, to the apostles on a mountain
in Galilee (Matt, xxviii: 10-17), which may be the same as his appearance to
"above five hundred." 11. There is the charge given to the apostles (Matt.
xxviii: 18-20, Mark xvi: 15-18) with nothing to mark the time or place.
12. There is the last interview, ending with his ascension (Luke xxiv: 44-50,
Mark xvi: 19-20, Acts i: 4-10). But as Jesus was seen of the apostles from
time to time for forty days (Actsl: 3), "speaking to them of the things per-
taining to the kingdom of God," we have no reason to suppose that these were
the only occasions on which he was seen by them.
Matthew (xxviii: 7-10) says that both the angel and Jesus directed the
women to announce a meeting of the disciples with him in Galilee. "Go, tell
my brethren that they go into Galilee, and there shall they see me." "Then,"
verse 16, "the eleven disciples went away into Galilee, into a mountain
where Jesus ha d appointed them. And when they saw him, they worshiped
him: but some doubted." If Matthew, one of the apostles, knew, as he must
have known, of the meeting of Jesus with the ai)0stles more than once in
Jerusalem, how covild he fail to leave some record of the fact in his narra-
tive? His gosi)el is only a sketch of portions of our Savior's life, and nowhere
professes to give a full account of everything that took place in a single
instance. His whole account of the resurrection, and the sayings and events
THE KEW COVENANT. 349
the boat, and they caught nothing during that night. *But
when the morning came, Jesus stood on the beach. The
disciphis, however, did not know that it was Jesus. 'Then
Jesus says to them, "Children, have you any food?" They
answered him, "No." ''And he said to them, "Cast the net
connectetl with it, contains only a few more words tlian it requires to fill
one of these pages. A dry summary of facts, such as would be required in
order to bring- the various particulars within such limits, was not at all after
his manner of writing. He gives the salient acts and words as they lie most
prominent in his mind, often without reference to the intervening or accom-
panying circumstances. He belonged to Galilee, and may have gone thither
before the other apostles to call the disciples who were there together to
meet their risen Lord. In this way, the meeting there may, after an interval
of some years, have been the one which he rememliered most distinctly, and
which he therefore selected to be preserved in his brief narrative. The points
which he relates are all connected together. On the morning of the resurrec-
tion, both the angel and Jesus speak of the meeting which was to take place
in Galilee, and after stating this, and inserting by way of parenthesis a shoi-t
account of the bargain between the elders and the soldiers in regard to the
events of that morning, Matthew passes over all that took place in Jerusalem,
and hastens on to the meeting in Galilee.
But he says that at the meeting in Galilee "some doubted." If the meet-
ing spoken of as taking place in Jerusalem had really taken place, how could
there have been this element of doubt? There is nothing to show that the
meeting in Galilee was confined to the eleven. The direction, "Go, tell my
brethren," indicates a wider circle. St. Paul speaks of Jesus being seen by
above five hundred at once. And it certainly would not be strange if some of
these five hundred came in an unbelieving state of mind. The honesty of the
writer who recorded the doubt is more remarkable than that the doubt should
exist under such circumstances. The great and important omissions which
must, from the nature of the case, belong to so brief a narrative, should make
us slow to infer that even important facts connected with the events which
he relates, either did not take place, or were unknown to the writer, because
they are not mentioned by him. This consideration has had too little weight
both with those who defend and those who would break down the authenticity
of the Gospel narratives. In accounts which from their very nature and
design are necessarily so incomplete and fragmentary, the omission of any
tact, however important in itself, is no evidence that it did not take place, or
that it was xmknown to the writer. With so many facts of the greatest
significance and weight pressing uix)n him for admission, and yet obliged as
he was by the necessities of the case to exclude most of them from his narra-
tive, it ought not to seem strange to u.s if we should find wanting in his brief
account circumstances as interesting and impoi-tant as those which he has
retained. An accomplished writer in these times would probably fill a hun-
dred pages where St. Matthew did one with the account of what transpired
between the crucifixion and the ascension. One closely written half-sheet of
;g50 THE NEW COVENANT.
on tlie right side of the boat, and you will find;" and
they threw it, and could not draw it for the multitude of
fishes. 'Therefore the disciple whom Jesus loved said to
Peter, "It is the Master!" Then, when Simon Peter heard
that it was the Master, he girded on his mantle,— for he was
ovir letter-paper is more space than he had to spare for his record of all
the circumstances connected with the most momentous event in the history
of our race.— rmii'. Expos.
John xxi : 25. The evangelists uniformly assert that our Lord repeatedly
"showed hiniself alive after his passion, by many infallible proofs," Acts i: 3;
that is, he was seen and handled by his disciples; he conversed with them;
and, finally, they witnessed his departure from the earth. As the fact
asserted is of such vital importance, and represented by the apostle, 1 Cor.
XV : 3-8, as lying at the very foundation of Christianity, a methodical sum-
mary, gathered from the four evangelists, may form an appropriate conclusion
of the present volume. (1.) The first interview with himself, after his resur-
rection, was granted by our Lord to Mary Magdalene, who forsook him not
while he lived, even in his hour of utmost distress, and who was the first to
visit his sepulcher after the Sabbath had passed. Mark xvi: 9; John xx: Il-
ls. (2.) He was next seen by the other \fomen; namely, Mary the mother of
James, Salome, Joanna, and others. Matt, xviii: 9. Compare Matt, xxviii: 1 ;
Mark xvi : 1 ; Luke xxiv : 1-10 ; (3.) By two disciples on their way to Emmaus.
Mark xvi: 12; Luke xxiv: 13-31. (4.) By Peter, or Cephas. Luke xxiv: 34:
1 Cor, xv: 5. (5.) By ten disciples, Thomas being absent. Mark xvi: 14;
Luke xxiv: 36; John xx: 19-24. To this appearance Paul is supposed to
refer, 1 Cor. xv: ^. Five times on the day of his resurrection, he was seen in
different places by different individuals, not one of whom doubted his iden-
tity. (6.) He was next seen about a week afterward, by the eleven, Thomas
being present and obtaining the actual demonstration which he demanded as
the condition of believing that his Master was truly alive. John xx : 26-29.
(7.) By Peter, Thom.as, Nathanael, James, John, "and two other of his dis-
ciples," at the sea of Tiberias. John xxi: 1-14. (8.) By the eleven, at a
mountain in Galilee. Matt, xxviii: 16-18. (9.) By "above five hundred
brethren at once." 1 Cor. xv: 6. This is omitted by all the evangelists; but
Paul asserts that "the greater part" of those five hundred witnesses were then
living, and ready to testify the fact. (10.) By James. 1 Cor. xv: 7. (11.)
By the whole number of the apostles, on the mount of Olives ; and "while they
beheld, he was taken up, and a cloud received him out of their sight." Mark
xvi: 19; Luke xxiv: 50-51; Acts i: 1-9; 1 Cor. xv:7. To these may not
improperly be added, (12.) his appearance to Paul. 1 Cor. xv: 8. Such was
the evidence, which, during "fortj'" daj-s," Acts i: 3, Avas given to the apostles,
that their Master was truly alive from the dead. And when it is remembered,
iihat they did not expect his resurrection, that they were slow to believe, that
they would not believe even on the testimony of their associates, and that
each of them subsequently became ready to testify the fact at the hazard
;.and actual loss of life, there remains no room for doubt that they had ample
THE NEW COVEXAXr. 35I
naked — and threw himself into the lake. 'But the other
disciples' came by the small boat; — for they were not far
from the land, but about two hundred cubits off, dragging
the net of fishes. ^When, therefore, they landed, they
observed there afire of charcoal, and a fish lying on [it], and
a loaf. ^''Jesus says to them, "Bring [some] of the fishes that
you have now caught." "Therefore, Simon Peter went on
board and drew the net to the land, full of large fishes, a
hundred and fifty-three ; and though there were so many, the
net was not torn. ^- Jesus said to them, "Come, breakfast!" No
one of the disciples ventured to ask him, "Who are you?" know-
ing that it was the Master, ^'^ Jesus comes and takes the loaf,
and the fish in like manner, and gave to them. ^^This is the
third time, now, that Jesus appeared to the disciples, after he
had been raised from the dead.
^°When, therefore, they had breakfasted, Jesus said to Simon
Peter, "Simon, [sonj of John, do you love me, more than
these?" He said to him, "Yes, Master, you know that
I dearly love you." He said to him, "Feed my lambs." ^^He
said to him again, a second time, "Simon, [son] of John, do
you love me?" He said to him, "Yes, Master, you know
and conclvTsive proof of their Lord's identity. We need not hesitate in
believing the apostolic testimony. Regarded merely as history, apart from
the authority of inspiration, it is entitled to the most unlimited credit. We
cannot disbelieve it, without renoimcing all faith in human testimony.—
Paige.
John xxi: 12-15. "Break your fast," and "broken their fast." Our word
lunch expresses the sense of the Greek.
John xxi: 15-16. The word "love" in these verses is translated from two
Greek words, agapao and ijJiileo. Jesus asks the question with the first,
and Peter answers with the second, a stronger word. But in verse 1 7, Jesus
employs the same word that Peter uses: "Dost thou affectionately Jove
me?" It is not easy to say what is the chief distinction made on this occasion.
The words are used interchangeably, but 2) A i7eo seems to imply 'the gi-eater
affection. As they are different words in the original, it was thought best to
denote the difference in them.
352 THE NEW COVENANT.
that I dearly love you." ^'He said to him, "Shepherd my
sheep." He said to him the third time, "Simon, [son] of
John, do you dearly love me?" yow Peter was grieved,
because he said to him the third time, "Do you dearly love
me?" and he said to him, "Master, you know all things;
you perceive that I dearly love you!" And he said to him,
"Feed my sheep. ^^Truly, truly I say to you, when you
were young you girded yourself, and walked where you
wished, but when you become old, you will extend your
hands, and otiiers will gird you, and do to you what you
would not." ^''Now this he said to indicate by what death
he would glorify God. And when he had said this he said
to him, "Follow me." "Teter turned about and saw the
disciple whom Jesus loved, following, — who also reclined on
his breast, at the supper, — and he said to him, "Master, who
is he that betrays you?" ^Teter, therefore, saw him, and said
to Jesus, "Master, and this man, what [of him]?" "Jesus
said to him, "If I wish him to continue till I come, what [is
it] to you? Follow me." ^^This word, therefore, went out
among the brothers, that that disciple would not die. But
Jesus did not say to him, "He shall not die," but, "If I
wish him to remain till I come, what [is it] to you?" "*This
is the disciple, also, who attests these things, and wrote these
things, and we know that his testimony is true.
OUR LORD CONDUCTS THE APOSTLES TO BETHANY, AND MAKES HIS
ASCENSION THENCE.
Luke xxiv: 50-53. And he led them out as far as
Bethany, and he raised his hands, and blessed them. "And
it occurred, while he blessed them he was separated from
them. '"And they returned to Jerusalem with great joy, ^"and
were constantly in the temple, blessing God. According to
Luke.
THE NEW COVENANT. j-353
Acts 1 : 4-5. And being assembled with them he charged
them not to depart from Jerusalem, but to tarry for the
Father's promise, "Which," [said he], "you heard from me;
'that though John immersed in water, you shall be immersed
in [the] Holy Spirit, not many days hence."
Matthew XXViii: 18-20. And Jesus came to them, and
spoke to them, saying, '*A11 authority in heaven and on
earth is given to me. ^^Gro, therefore, disciple all the nations,
immersing them into the name of the Father, and of the
Son, and of the Holy Spirit, ^"teaching them to observe all
things [as] I have told you; and behold, I am with you all tbe
days, even to the consummation of theason." Accoeding to
Matthew.
Acts i: 6-12. They, therefore, when they were assembled,
asked him, saying, "Master, \vill you at this time restore
the reign to Israel?" "And he said to them, "It is not
for you to know times or seasons, which the Father has fixed
by his own authority; ^but you shall receive power through
the' Holy Spirit coming on you; and you shall be ?/??; witnesses,
both in Jerusalem, and in all Judea, and Samaria, and even
to the extremity of the earth." -'And as he was saying these
things, while they were beholding him, he was taken up; and
a cloud received him from their eyes. ^'And while they were
steadily gazing into the heaven, as he was departing, behold,
two men stood near them, in white clothing, "who said,
"Men of Gahlee, why do you stand looking into the heaven?
This Jesus who is taken up from you, into the heaven, will
come in the manner in which you saw him go into the
heaven." ^"Then they returned to Jerusalem from the
mountain called Olivet, which is near Jerusalem, being
distant a Sabbath's journey.
A few verses from Acts are here .inserted, as they describe in the words of
Luke, the same events that are related by the other evangelists.
23
354 THE NEW COVENANT.
CONCLUSION.
John XX : 30-31. Moreover, Jesus performed many other
signs, in the presence of the disciples, which are not written
in this hook; ''^but these are written that you may beheve
that Jesus is the Christ, the Son of God; and that, beheving,
you may have ceonian Hfe in his name.
John xxi: 25- And there are many other things, also
which Jesus did, which, if they should every one be written,
I suppose that even the world itself would not contain the
written books. According to John.
It was but for thirty-three short years of a short lifetime that he lived on
earth ; it was but for three broken and troubled years that he preached the
gospel of the kingdom. But forever, even until all the aeons have been
closed, and the earth itself, with the heavens that now are, have passed away,
shall every one of his true and faithful children find hope and forgiveness in
his name, and that name shall be called Emmanuel, which is, being inter-
preted, "God with us."— Cawon Farrar.
John xxi: 25. S. omits this verse.
INDEX,
Matthew.
11 :
ii:
ii:
iii:
iii
iv:
iv:
iv:
iv:
v:
vi:
vii:
villi
vill:
viil:
vill:
vlli:
vill:
Ix:
ix:
ix:
ix:
ix:
ix:
ix:
x:
x:
x:
xl:
xl:
xi:
xl:
xll:
xii:
xll:
xll:
xli:
xlll:
xill:
xiii:
xill:
xlll:
xlv:
xlv:
xlv:
xlv:
xlv:
XV :
XV :
XV :
Page.
1-17 18
18-25 9
1-12 14
1.3-15 15
16-23 16
1-12 21
13-17 27
1-11 28
12-16 42
17-22 48
23-25 53
70
81
86
1-4 55
.5-13 91
14-15 53
16-17 54
18-27 126
28-34 130
1 133
2-8 55
9 57
10-17 131
18-26 133
27-34 136
35-38 138
.1 138
"2-4 70
5-42 138
] 143
2-6 93
7-24 94
25-30 98
1-8 66
9-14 67
15-21 68
22-45 99
46-50 109
1-9 116
10-17 118
18-23 120
24-53 121
54-58 137
1-12 144
13-14 145
1.5-21 146
22-33 149
34-36 151
1-20 156
21-28 159
29-38 160
Matthew. Page.
xv: 39 161
xvi: 1-12 161
xvl: 13-20 163
xvl: 21-28 165
xvil: 1-13 167
xvil: 14-20 170
xvil : 22-27 172
xvill: 1-14 173
xviii: 15-35 178
xlx: 1-2 203
xix: 3-12 230
xlx: 13-15 231
xlx: 16-29 227'
xlx: 30 229
xx: 1-16 229
xx: 17-19 232
XX : 20-28 233
xx: 29-34 235
xxi: 1-9 242
xxl: 10-16 244
xxl: 17-22 245
xxi: 23-46 248
xxU: 1-14.... 250
xxil: 15-22 253
xxli: 2.3-33...., 256
xxU: 34-46 257
xxiii: 1-39 258
xxlv: 1-51 269
xxv: 1-46 283
xxvi: 1-5 287
xxvi: 6-13 238
xxvi: 14-16 288
xxvi: 17-19 290
xxvi: 20 291
xxvi: 21-25 293
xxvi: 26-29 297
xxvi: 30 310
xxvi: 31-35 295
xxvi: 36-46 310
xxvi: 47-66 312
xxvi: 57 314
xxvi: 58 315
xxvi: 59-68 316
xxvi : 69-70 318
xxvi: 71-72 318
xxvi: 73-75 319
xxvil: 1 320
xxvil: 2 321
xxvil: 3-10 320
xxvil: 11-14 321
xxvli: 1.5-20 323
xxvii: 21-30 325
356
THE NEW COVENANT.
Maek.
Matthew. Page.
xxvii: 31-32 327
xxvil: 33-34.... 328
xxvii: 35-36 330
xxvii: 37-38 328
xxvii: 39-44= 331
xxvii: 45-56 332
xxvii: 57-60 335
xxvii: 61 336
xxvii: 62-66 337
xxviii: 1 338
xxviii: 2-4 338
xxviii: 5-10 339
xxviii: 11-15 342
xxviti: 16-17 '.346
xxviii: 18-20 353
i: 1 1
i: 2-8 22
1: 9-11 28
1: 12-13 29
i: 14-15 43
1: 16-20 49
1: 21-28 50
1: 29-31 52
i: 32-39 .... 53
i: 40-45 54
ii: 1-12 57
ii: 13-14 58
ii: 15-22..... 132
Ii: 23-28 65
iii: 1-6 67
iii: 7-12 68
iii: 13-19 69
iii: 19-30 106
iii: 31-35 109
iv: 1-9 117
Iv: 10-12 118
iv: 13-25 119
iv: 26-34 126
Iv: 35-41 128
v: 1-20 129
v: 21-43 135
vi: 1-6 137
vi: 7-13 143
vi: 14-29 144
vi: 30-34 146
vi: 35-44 147
vi: 45-46 149
vi: 47-52 150
vi". 53-56 151
vii; 1-23 157
vii: 24-30 159
vii: 31-37 160
viii: 1-9 161
viii: 10-21.....' 162
viii: 22-26 ...163
viii: 27-30 164
viii: 31-38 166
ix: 1 166
ix: 2-13 169
Ix: 14-29 170
ix: 30-32 172
ix: 33-50 174
x: 1 203
x: 2-12 230
Mark. Page.
x: 13-16 231
x: 17-30 ,226 .
31 229
32-34 232
35-45 234
46-52 235
1-10 241
11-14. 245
15-17 244
18-26 246
27-33 247
1-12 247
13-27 253
28-34 256
35-37 257
38-40 258
41-44..... 262
1-37 265
1 287
2 288
3-9 238
10-16 289
17 291
18-21 293
22-25 297
26 310
27-31 296
32-42 311
43-50 313
51-53 315
54 315
55-65 316
66-68 318
69-72 319
1 320
1-5 321
6-11 324
12-14 325
15-19 326
: 20-21 327
22-23 328
; 24-25 ,....330
; 26-27 :.328
; 29-32...., 331
; 33-41 333
; 42-46 335
; 47 336
; 1 338
; 2-4 338
: 5-7 339
; 8 340
; 9-20 342
: 1-4 1
: 5-25 2
: 26-38 4
: 39-56 6
: 57-80 7
: 1-20 11
: 21 12
: 22-38 13
: 39-40 16
: 41-52 17
: 1-18 23
: 19-20 4=3
: 21-22 28
Luke.
x:
x:
x:
x:
xi:
xi:
xi:
xi:
xi:
xii:
xii:
xii:
xii:
xii:
xii:
Xiii:
xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
Xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
xiv:
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
XV :
xvi:
xvi:
xvi:
xvi:
xvi:
i:
i:
i:
i;
i:
ii
ii;
ii;
ii
ii
iii
iii
iii
INDEX,
357
liUKE. Page.
iii: 23-38 19
iv: 1-13 29
iv: 14-15 43
iv: 10-32 47
iv: 33-37 52
iv: 38-39 53
iv: 40-44 54
v: 1-11 49
v: 12-16 55
v: 17-26 56
v: 27-28 58
v: 29-39 132
vi: 1-5 66
vi: 6-11 68
vi: 12-19 69
vi: 20-49 88
vii: 1-10 90
vii: 11-18 92
vii: 19-23.... 93
vii: 24-50 96
viii: 1-3 99
viil: 4-8 117
viii: 9-18 119
viii: 19-21 109
viii: 22-25 127
viii: 26-39 128
viil: 40-56 134
ix: 1-6 143
ix: 7-9 .145
ix: 10-11 146
ix: 12-17 148
ix: 18-20 165
ix: 21-27 .167
ix: 28-36 168
ix: 37-43 171
■ ix: 43-45. ..o 172
ix: 46-50 174
ix: 51-56 181
ix: 57-62 127
x: 1-16 180
x: 17-24 193
x: 25-37 190
x: 38-42 191
xi: 1-13 192
xi: 14-36 107
xi: 37-54 110
xii: 1-12 Ill
xii: 13-34 112
Xil : 35-59 113
xiii: 1-9 115
xiii : 1 0-1 7 203
xiii: 18-35 204
xiv: 1-24 206
xiv: 25-35 208
xv: 1-10 209
xv: 11-32 210
xvi: 1-17 212
xvi: 18-31 ^213
xvii : 1-10 223
xvii: 11-19 1^2
Xvii: 20-37 223
xviii: 1-14 225
xviii: 15-17 !!!!!232
xviii: 18-30 227
xviii: 31-34 232
xviii: 35-43 235
Luke. Page.
xix: 1-28 236
xix: 29-40 .243
xix: 41-44 244
xix: 45-46 245
xix: 47-48 .247
xx: 1-19 .251
xx: 20-26 252
xx: 27-40 255
xx: 41-47 258
xxi: 1-4 262
xxi: 5-36 267
xxi: 37-38 287
xxii: 1-6 288
xxii: 7-13 289
xxii : 1 4-18 291
xxii : 1 9-23 294
xxii : 24-30 291
xxii: 31-38 296
xxii: 39 .310
xxii: 40-42 312
xxii: 45-46 312
xxii: 47-53 313
xxii: 54 315
xxii: 55 ..315
xxii: 56 57 , 318
xxii: 58 319
xxii: 59-62 320
xxii: 63-65 317
xxii: 66-71 320
xxiii: 1-4 322
xxiii: 5-12 323
xxiii: 13-19 324
xxiii : 20-23 325
xxiii : 24-25 326
xxiii : 26-32 328
xxiii: 33 329
xxiii: 34 330
xxiii : 35-37 331
xxiii: 38 329
xxiii: 39-43 331
xxiii : 44-49 334
xxiii: 50-54 335
xxiii: 55-56 336
xxiv: 1-3 338
xxiv: 4-8 339
xxiv: 9-12 340
xxiv : 1 3-35 343
xxiv : 36-49 344
xxiv: 50-53 352
John.
i: 1-5 30
i: 6-8 33
i: 9-14 30
i: 15 33
i: 16-18 30
i: 19-34 33
i: 35-51 34
ii: 1-12 35
ii: 13-25 37
iii: 1-36 38
iv: 1-54 43
v: 59
vi: 1-2 146
vi: 3-15 148
358
THE NEW COVENANT.
John. Page.
vi: 16-21 150
vi: 22-71 151
vii: 1 155
vii: 2-10 181
vii: 11-52 183
viii: 12-20 187
viii: 21-59 188
ix: 193
X: 1-21 .196
x: 22-42 198
xi: 1-16 200
xi: 17-53 201
xi: 54-57 238
xii: 1-11 239
xii: 12-19 242
xii: 20-30 262
xiii: 1-20 292
xiii: 21-38 294
xiv: 297
xv: 299
xvi: 301
xvii: 303
xviii: 1 310
John. page.
xviii: 2 312
xviii: 3-11 314
xviii: 12-16 315
xviii: 17-18 318
xviii: 19-24 317
xviii: 25-27 319
xviii: 28-38 322
xviii: 39 324
xviii: 40 325
xix: 1-16 326
xix: 16-17 328
xix: 18-25 330
xix: 25-27 332
xix: 28-37 334
xix: 38-42 336
xx: 1-2 339
xx: 3-10 340
xx: 11-18 341
xx: 19-29 ....345
xx: 30-31 354
xxi: 1-24 352
xxi: 25 354
4-12 323
Acts.
ADVERTISEMENT.
The author of this book is also author of the following,
which can be procured of the Universahst Pubhshing House,
Boston, Mass., or Chicago, Ilhnois.
*'Aion. Aionios :" an excursus on the Greek word ren-
dered "everlasting," "eternal," etc., in the Bible, showing
that the word does not denote endless duration, when
apphed to punishment. 174 pages. $1.00.
*'A Cloud of Witnesses: " A collection of testimonies
from poets and other men and women of genius, express-
ing faith in the universal prevalence of good. A work of
rare interest. 324 pages. $1.00.
"Manna : " A book of daily worship, containing a Scripture
selection and a prayer for every day in the year, for
individual and family use. 388 pages. fl.OO.
*' Christian Chorals :" A Hymn and Tune book for the
congregation and the home. 300 hymns and 108 tunes.
50c. each; $5.00 a dozen; $40.00 a hundred
"A Responsive Service:" Twelve services for church
use, one for the Sundays of each month in the year. Sin-
gle copies 15 cents; $1.50 a dozen; $10.00 a hundred.
** The Bible Hell : " A small but compact book that traces
the word Hell through the Bible, and shows that "the
Bible Hell" is in this world. Price 25 cents.
"Bible Proofs :" An exposition of all the passages thM
directly prove universal salvation. Price 25 cents.
AD VEBTISEMENT-CONTINUED.
"Bible Threatening's Explained:" An exposition of
all the threatenings of the Bihle, showing that they are
in harmony with universal salvation. Price 25 cents.
•'The Hanson-Lozier Debate : " Report of a four even-
ings' discussion, between Dr. Hanson, Universalist, and
Rev. J. H. Lozier, Methodist. An effective missionary
document for Universalists. Price 25 cents.
'* The Prayer of Prayers : " A series of sermons on the
Lord's Prayer, with a steel engraving of the author.
Price 11.00.
Pamphlets on
The Resurrection of Damnation.
The Rich Man and Lazarus.
God's Justice and Mercy Harmonized.
The Atonement.
Price, 5 cents each.
Volume II of the translation of the New Testament is
in process of preparation in uniform style with this volume,
containing the remainder of the New Testament. Price,
fl.OO.
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